The Gospel of Luke is the third book in the New Testament and one of the four canonical Gospels. It is traditionally attributed to Luke, a physician and companion of the Apostle Paul. This Gospel is known for its detailed, orderly account of the life, teachings, death, and resurrection of Jesus Christ.

1. The Birth and Early Life of Jesus

The Gospel begins with the announcement of the births of John the Baptist and Jesus, framed within the context of historical events. It emphasizes God's plan being fulfilled through ordinary people like Zechariah, Elizabeth, Mary, and Joseph. The story of Jesus’ birth in Bethlehem is recounted with special focus on the angels announcing His birth to the shepherds, and the visit of the wise men is not included. Luke also includes the temple presentation of Jesus and the boy Jesus in the temple, showcasing His early wisdom and divine calling.

2. The Ministry of John the Baptist

John the Baptist's role as the forerunner of Christ is highlighted, calling for repentance and baptizing people in preparation for the coming Messiah. He also baptizes Jesus, marking the start of Jesus' public ministry.

3. The Baptism and Temptation of Jesus

After His baptism, Jesus is led by the Holy Spirit into the wilderness, where He is tempted by the devil. He resists temptation and returns to Galilee to begin His ministry, filled with the power of the Spirit.

4. The Ministry of Jesus

Luke focuses on Jesus’ teachings, His miracles, and His interactions with various people, particularly those on the margins of society, including the poor, women, and sinners. Some key events in this section include:

The calling of the twelve disciples, also called apostles.

The Sermon on the Plain, which mirrors the Sermon on the Mount in Matthew, where Jesus teaches about love, forgiveness, and humility.

Healing miracles, such as curing the sick, casting out demons, and raising the dead (including the widow's son at Nain).

Parables, such as the Good Samaritan, the Prodigal Son, and the Lost Sheep, which illustrate God’s love, mercy, and forgiveness.

Jesus consistently challenges the religious leaders (Pharisees, scribes) and highlights the need for true righteousness rather than outward appearances. He emphasizes compassion, mercy, and repentance.

5. The Journey to Jerusalem

As Jesus approaches the end of His ministry, Luke depicts a long journey toward Jerusalem, during which He continues teaching about the Kingdom of God and the cost of discipleship. He predicts His death multiple times, warning His followers about the trials to come. His teachings become more focused on His mission to suffer and die for humanity’s salvation.

6. The Passion Narrative

In the final chapters, Luke narrates the events leading to the crucifixion:

The Last Supper, where Jesus institutes the Eucharist and prepares His disciples for His departure.

Jesus’ arrest, trial, and betrayal by Judas.

Peter’s denial of Jesus, fulfilling Jesus’ earlier prophecy.

Jesus is brought before Pontius Pilate and sentenced to death, despite Pilate’s conclusion that He is innocent.

Jesus’ crucifixion at Golgotha, His death, and His burial.

During His crucifixion, Jesus prays for forgiveness for those who are executing Him, showing His mercy even in the face of suffering.

7. The Resurrection and Ascension

Luke ends with the triumphant resurrection of Jesus, appearing to the women who come to His tomb, and then to His disciples. He shows them that He is alive, explains that His death and resurrection fulfill prophecy, and commissions them to spread His message.

The Gospel concludes with Jesus’ ascension into heaven, where He blesses His disciples, promising the coming of the Holy Spirit.

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The Gospel of Mark is the second of the four canonical Gospels and one of the three synoptic Gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death, the burial of his body, and the discovery of his empty tomb. It portrays Jesus as a teacher, an exorcist, a healer, and a miracle worker, though it does not mention a miraculous birth or divine pre-existence.

 Jesus refers to himself as the Son of Man. He is called the Son of God but keeps his messianic nature secret; even his disciples fail to understand him. All this is in keeping with the Christian interpretation of prophecy, which is believed to foretell the fate of the messiah as a suffering servant.

Most scholars date Mark to closely after AD 70. They reject the traditional ascription to Mark the Evangelist, the companion of the Apostle Peter, which probably arose from the desire of early Christians to link the work to an authoritative figure, and believe it to be the work of an author working with various sources including collections of miracle stories, controversy stories, parables, and a passion narrative.

 It was traditionally placed second, and sometimes fourth, in the Christian canon, as an inferior abridgement of what was regarded as the most important gospel, Matthew. The Church has consequently derived its view of Jesus primarily from Matthew, secondarily from John, and only distantly from Mark.

 It was only in the 19th century that Mark came to be seen as the earliest of the four gospels, and as a source used by both Matthew and Luke. The hypothesis of Marcan priority (that Mark was written first) continues to be held by the majority of scholars today, and there is a new recognition of the author as an artist and theologian using a range of literary devices to convey his conception of Jesus as the authoritative yet suffering Son of God.

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 "Apostle Peter and the Last Supper" refers to a story, often depicted in film or literature, where the Apostle Peter recounts his experiences during Jesus' final meal, the Last Supper, while imprisoned and reflecting on his life with Jesus, typically focusing on his personal connection to Jesus and the significant moments leading up to his own impending death, often attempting to convert his jailer through these retellings.

Key points about this narrative:

1.  Focus on Peter's perspective:

The story primarily centers around Peter's memories of the Last Supper, highlighting his emotions, thoughts, and personal relationship with Jesus during that pivotal event.

2. The theme of faith and conversion:

As Peter shares his story with his jailer, it often serves as a powerful tool for conversion, illustrating the transformative power of faith in Jesus.

3. Setting in prison:

The narrative usually takes place in a prison cell, where Peter is awaiting execution, adding a layer of introspection and gravity to his reflections.

The Book of Revelation or Book of the Apocalypse is the final book of the New Testament (and therefore the final book of the Christian Bible). Written in Koine Greek, its title is derived from the first word of the text: apokalypsis, meaning 'unveiling' or 'revelation'. The Book of Revelation is the only apocalyptic book in the New Testament canon. It occupies a central place in Christian eschatology.

The author names himself as simply "John" in the text, but his precise identity remains a point of academic debate. Second-century Christian writers such as Papias of Hierapolis, Justin Martyr, Irenaeus, Melito of Sardis, Clement of Alexandria, and the author of the Muratorian fragment identify John the Apostle as the John of Revelation. Modern scholarship generally takes a different view, with many considering that nothing can be known about the author except that he was a Christian prophet. Modern theological scholars characterize the Book of Revelation's author as "John of Patmos". The bulk of traditional sources date the book to the reign of the Roman emperor Domitian (AD 81–96), which evidence tends to confirm.

The book spans three literary genres: the epistolary, the apocalyptic, and the prophetic. It begins with John, on the island of Patmos in the Aegean Sea, addressing letters to the "Seven Churches of Asia". He then describes a series of prophetic visions, including figures such as the Seven-Headed Dragon, the Serpent, and the Beast, which culminate in the Second Coming of Jesus.

The obscure and extravagant imagery has led to a wide variety of Christian interpretations. Historicist interpretations see Revelation as containing a broad view of history while preterist interpretations treat Revelation as mostly referring to the events of the Apostolic Age (1st century), or, at the latest, the fall of the Western Roman Empire in the 5th century. Futurists, meanwhile, believe that Revelation describes future events with the seven churches growing into the body of believers throughout the age, and a reemergence or continuous rule of a Greco-Roman system with modern capabilities described by John in ways familiar to him; and idealist or symbolic interpretations consider that Revelation does not refer to actual people or events but is an allegory of the spiritual path and the ongoing struggle between good and evil.

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There is much we can learn from the life of the apostle Paul. Far from ordinary, Paul was given the opportunity to do extraordinary things for the kingdom of God. The story of Paul is a story of redemption in Jesus Christ and a testimony that no one is beyond the saving grace of the Lord. However, to gain the full measure of the man, we must examine his dark side and what he symbolized before becoming “the Apostle of Grace.” Paul’s early life was marked by religious zeal, brutal violence, and the relentless persecution of the early church. Fortunately, the later years of Paul’s life show a marked difference as he lived his life for Christ and for the advancement of His kingdom.

Paul was actually born as Saul. He was born in Tarsus in Cilicia, a province in the southeastern corner of modern-day Tersous, Turkey, sometime in the first decade AD. He was of Benjamite lineage and Hebrew ancestry (Philippians 3:5–6). His parents were Pharisees—fervent Jewish nationalists who adhered strictly to the Law of Moses—who sought to protect their children from “contamination” from the Gentiles. Anything Greek would have been despised in Saul’s household, yet he could speak Greek and passable Latin. His household would have spoken Aramaic, which was the official language of Judea. Saul’s family were Roman citizens but viewed Jerusalem as a truly sacred and holy city (Acts 22:22-29).

At age thirteen Saul was sent to Judea to learn from a rabbi named Gamaliel, under whom Saul mastered Jewish history, the Psalms, and the works of the prophets. His education would continue for five or six years as Saul learned such things as dissecting Scripture (Acts 22:3). It was during this time that he developed a question-and-answer style of teaching known in ancient times as “diatribe.” This method of articulation helped rabbis debate the finer points of Jewish law to either defend or prosecute those who broke the law. Saul went on to become a lawyer, and all signs pointed to his becoming a member of the Sanhedrin, the Jewish Supreme Court of 71 men who ruled over Jewish life and religion. Saul was zealous for his faith, and this faith did not allow for compromise. It is this zeal that led Saul down the path of religious extremism.

In Acts 5:27–42, Peter delivered his defense of the gospel and of Jesus in front of the Sanhedrin, which Saul would have heard. Gamaliel was also present and delivered a message to calm the council and prevent them from stoning Peter. Saul might also have been present at the trial of Stephen. He was present for his stoning and death; he held the garments of those who did the stoning (Acts 7:58). After Stephen’s death, "a great persecution broke out against the church in Jerusalem" (Acts 8:1). Saul became determined to eradicate Christians, ruthless in his pursuit as he believed he was acting in the name of God. Arguably, there is no one more frightening or more vicious than a religious terrorist, especially when he believes he is doing the will of the Lord by killing innocent people. This is exactly what Saul of Tarsus was: a religious terrorist. Acts 8:3 states, “He began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison.”

The pivotal passage in Paul’s story is Acts 9:1–22, which recounts Paul’s meeting with Jesus Christ on the road from Jerusalem to Damascus, a journey of about 150 miles. Saul was angered by what he had seen and filled with murderous rage against the Christians. Before departing on his journey, he had asked the high priest for letters to the synagogues in Damascus, asking for permission to bring any Christians (followers of “the Way,” as they were known) back to Jerusalem to imprison them. On the road Saul was caught in a bright light from heaven that caused him to fall face down on the ground. He heard the words, “Saul, Saul, why are you persecuting me?” He replied, “Who are you Lord?” Jesus answered directly and clearly, “I am Jesus, whom you are persecuting” (verses 4–5). As an aside, this might not have been Saul’s first encounter with Jesus, as some scholars suggest that young Saul might have known of Jesus and that he might have actually witnessed His death.

From that moment on, Saul’s life was turned upside down. The light of the Lord blinded him, and as he traveled on he had to rely on his companions. As instructed by Jesus, Saul continued to Damascus to make contact with a man named Ananias, who was hesitant at first to meet Saul because he knew Saul’s reputation as an evil man. But the Lord told Ananias that Saul was a “chosen instrument” to carry His name before the Gentiles, kings, and the children of Israel (Acts 9:15) and would suffer for doing so (Acts 9:16). Ananias followed the Lord’s instructions and found Saul, on whom he laid hands, and told him of his vision of Jesus Christ. Through prayer, Saul received the Holy Spirit (Acts 9:17), regained his sight, and was baptized (Acts 9:18). Saul immediately went into the synagogues and proclaimed Jesus as the Son of God (Acts 9:20). The people were amazed and skeptical, as Saul’s reputation was well known. The Jews thought he had come to take away the Christians (Acts 9:21), but he had in fact joined them. Saul’s boldness increased as the Jews living in Damascus were confounded by Saul’s arguments proving that Jesus was the Christ (Acts 9:22).

Saul spent time in Arabia, Damascus, Jerusalem, Syria, and his native Cilicia, and Barnabas enlisted his help to teach those in the church in Antioch (Acts 11:25). Interestingly, the Christians driven out of Judea by the persecution that arose after Stephen’s death founded this multiracial church (Acts 11:19–21).

Saul took his first of three missionary journeys in the late AD 40s. As he spent more time in Gentile areas, Saul began to go by his Roman name Paul (Acts 13:9). Paul wrote many of the New Testament books. Most theologians are in agreement that he wrote Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 and 2 Thessalonians, Philemon, Ephesians, Colossians, 1 and 2 Timothy, and Titus. These thirteen “letters” (epistles) make up the “Pauline Authorship” and are the primary source of his theology. As previously noted, the book of Acts gives us a historical look at Paul’s life and times. The apostle Paul spent his life proclaiming the risen Christ Jesus throughout the Roman world, often at great personal peril (2 Corinthians 11:24–27). It is assumed that Paul died a martyr’s death in the mid-to-late AD 60s in Rome.

So, what can we learn from the life of the apostle Paul? First, we learn that God can save anyone. The remarkable story of Paul repeats itself every day as sinful, broken people all over the world are transformed by God’s saving grace in Jesus Christ. Some of these people have done despicable things to other human beings, while some just try to live a moral life thinking that God will smile upon them on the day of judgment. When we read the story of Paul, we are amazed that God would allow into heaven a religious extremist who murdered innocent women and children. Today, we might see terrorists or other criminals as unworthy of redemption because their crimes against humanity are just too great. The story of Paul is a story that can be told today—he isn’t worthy in our eyes of a second chance, yet God granted him mercy. The truth is that every person matters to God, from the “good, decent,” average person to the “wicked, evil,” degenerate one. Only God can save a soul from hell.

Second, we learn from the life of Paul that anyone can be a humble, powerful witness for Jesus Christ. Arguably, no other human figure in the Bible demonstrated more humility while sharing the gospel of Jesus Christ as Paul. Acts 20:19 tells us that he “served the Lord with all humility and with tears and with trials that happened to [him] through the plots of the Jews.” In Acts 28:31, Paul shares the good news of Jesus Christ: “Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ.” Paul was not afraid to tell others what the Lord had done for him. Paul spent all his days, from conversion to martyrdom, working tirelessly for the kingdom of God.

Finally, we learn that anyone can surrender completely to God. Paul was fully committed to God. In Philippians 1:12–14, Paul wrote from prison, “I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.” Despite his circumstances, Paul praised God and continually shared the good news (see also Acts 16:22–25 and Philippians 4:11–13). Through his hardships and suffering, Paul knew the outcome of a life well lived for Christ. He had surrendered his life fully, trusting God for everything. He wrote, “For to me to live is Christ, and to die is gain” (Philippians 1:21). Can we make the same claim?

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 It is difficult to overestimate the influence of the apostle Paul. He is known worldwide as one of the greatest Christian missionaries. His inspired writings cover a large portion of the New Testament, and it is safe to say that he remains one of the most-read authors in human history. His abrupt turnaround from a zealous persecutor of Christians to one of Christianity’s greatest proponents surely shaped the history of the early Christian church. But who was Saul of Tarsus before he became the apostle Paul? What do we know about his life before meeting Christ on the Damascus Road?

Saul of Tarsus was born in approximately AD 5 in the city of Tarsus in Cilicia (in modern-day Turkey). He was born to Jewish parents who possessed Roman citizenship, a coveted privilege that their son would also possess. In about AD 10, Saul’s family moved to Jerusalem. Sometime between AD 15—20 Saul began his studies of the Hebrew Scriptures in the city of Jerusalem under Rabbi Gamaliel. It was under Gamaliel that Saul would begin an in-depth study of the Law with the famous rabbi.

There has been some debate over whether Saul was raised in Jerusalem or in his birthplace of Tarsus, but a straightforward reading of his own comments indicates that Jerusalem was his boyhood home (Acts 22:3). We know that Paul’s sister’s son was in Jerusalem after Paul’s conversion (Acts 23:16), which lends weight to the idea that Paul’s entire family had moved to Jerusalem when he was young.

It is quite possible that Saul was present for the trial of Stephen—a trial that resulted in Stephen becoming the first Christian martyr (Acts 7:54–60). The historian Luke tells us that Stephen’s executioners laid their garments at the feet of Saul (Acts 7:58), who was in full approval of the mob’s murderous actions (Acts 8:1). Saul later ravaged the church, entering the homes of believers and committing them to prison. Saul’s anti-Christian zeal motivated him not only to arrest and imprison male Christians (the “ringleaders”) but to lock up female believers as well (Acts 8:3).

Paul’s post-conversion correspondence to various churches reveals even more about his background. In his second letter to the church in Corinth, Paul describes himself as a Hebrew, an Israelite, and a descendant of Abraham (2 Corinthians 11:22). In his letter to the Philippian church, Paul says he was a Pharisee of the tribe of Benjamin (Philippians 3:5).

While on his way to Damascus to arrest and extradite Christians back to Jerusalem, Saul was confronted by the very One whom he was persecuting (Acts 9:3–9; 22:6–11; 26:12–18). What followed was one of the most dramatic conversions in church history. Saul of Tarsus became the apostle Paul, an ardent missionary to an unbelieving world and a fine example of faithful service in the face of fierce persecution (Acts 14:19; 16:22–24; 2 Corinthians 11:25–26). Saul’s education, his background as a Pharisee, his Roman citizenship, and his unflagging zeal all contributed to his success as a missionary, once those credentials and traits had been subjugated to the lordship of Christ.

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The narrative of Jesus of Nazareth is a kind of cinematic Diatessaron, or Gospel harmony, blending all four New Testament accounts. It presents Jesus as both God and man. During the baptism of Jesus in the River Jordan, John speaks God's words "this is my beloved son." The familiar Christian episodes are presented chronologically: the betrothal, and later marriage, of Mary and Joseph; the Annunciation; the Visitation; the circumcision of John the Baptist; the Nativity of Jesus; the visit of the Magi; the circumcision of Jesus; the Census of Quirinius; the flight into Egypt and Massacre of the Innocents; the Finding in the Temple; the Baptism of Jesus.

Gospel accounts depicted also include the woman caught in adultery; the healing of Jairus' daughter; Jesus helping Peter catch the fish; the Parable of the Prodigal Son; a dialogue between Jesus and Barabbas (non-Biblical); Matthew's dinner party; the Sermon on the Mount; debating with Joseph of Arimathea; the curing of the blind man at the pool; the Raising of Lazarus (John 11:43); the Feeding of the Five Thousand; the entry into Jerusalem; Jesus and the money changers; the Parable of the Two Sons; healing the centurion's servant; dialogue with Nicodemus; the Last Supper; the betrayal of Jesus by Judas.

At the Sanhedrin trial of Jesus, Jesus is accused of blasphemy for calling himself the son of the God of Israel. Caiaphas announces "the LORD our God, the LORD is one", denying the God of Israel has a son. Ensuing scenes include Peter's denial of Christ and subsequent repenting; the judgment of Jesus by Pilate ("Ecce Homo"); the Johannine Passion Narrative (John 18–19; including the Agony in the Garden); the Carrying of the Cross; the Crucifixion of Christ (Sir Laurence Olivier's Nicodemus recites the "Suffering Servant" passage (Isaiah 53:3-5) as he looks helplessly on the crucified Messiah); the discovery of the empty tomb; and an appearance of the Risen Christ to his Disciples. The storyline concludes with the non-Biblical character Zerah and his colleagues gazing despairingly into the empty tomb. Zerah laments, "Now it begins. It all begins".

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The narrative of Jesus of Nazareth is a kind of cinematic Diatessaron, or Gospel harmony, blending all four New Testament accounts. It presents Jesus as both God and man. During the baptism of Jesus in the River Jordan, John speaks God's words "this is my beloved son." The familiar Christian episodes are presented chronologically: the betrothal, and later marriage, of Mary and Joseph; the Annunciation; the Visitation; the circumcision of John the Baptist; the Nativity of Jesus; the visit of the Magi; the circumcision of Jesus; the Census of Quirinius; the flight into Egypt and Massacre of the Innocents; the Finding in the Temple; the Baptism of Jesus.

Gospel accounts depicted also include the woman caught in adultery; the healing of Jairus' daughter; Jesus helping Peter catch the fish; the Parable of the Prodigal Son; a dialogue between Jesus and Barabbas (non-Biblical); Matthew's dinner party; the Sermon on the Mount; debating with Joseph of Arimathea; the curing of the blind man at the pool; the Raising of Lazarus (John 11:43); the Feeding of the Five Thousand; the entry into Jerusalem; Jesus and the money changers; the Parable of the Two Sons; healing the centurion's servant; dialogue with Nicodemus; the Last Supper; the betrayal of Jesus by Judas.

At the Sanhedrin trial of Jesus, Jesus is accused of blasphemy for calling himself the son of the God of Israel. Caiaphas announces "the LORD our God, the LORD is one", denying the God of Israel has a son. Ensuing scenes include Peter's denial of Christ and subsequent repenting; the judgment of Jesus by Pilate ("Ecce Homo"); the Johannine Passion Narrative (John 18–19; including the Agony in the Garden); the Carrying of the Cross; the Crucifixion of Christ (Sir Laurence Olivier's Nicodemus recites the "Suffering Servant" passage (Isaiah 53:3-5) as he looks helplessly on the crucified Messiah); the discovery of the empty tomb; and an appearance of the Risen Christ to his Disciples. The storyline concludes with the non-Biblical character Zerah and his colleagues gazing despairingly into the empty tomb. Zerah laments, "Now it begins. It all begins".

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 In the New Testament, Barabbas is a prisoner who was chosen by the crowd in Jerusalem to be released by Pontius Pilate, the Roman governor of Judea, instead of Jesus Christ: 

• Who was Barabbas?

Barabbas was a prisoner who was known for being a liar, thief, insurrectionist, and zealot.

• What happened?

During the Passover feast, Pilate offered the crowd the choice of releasing either Barabbas or Jesus. The crowd chose Barabbas, and Pilate released him, ordering Jesus to be crucified. 

• Where is Barabbas mentioned?

Barabbas is mentioned in all four Gospels. In Matthew 27:16, he is called a "notorious prisoner". In Mark 15:7 and Luke 23:19, he is described as being in prison with rebels who committed murder during an insurrection against the Roman forces. 

• What does his name mean?

Barabbas's name means "son of the father"

Compare and Contrast  America today.

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Demetrius And The Gladiators

The Plot. After his friends Marcellus and Diana are executed for heresy and treason, Demetrius makes it his mission to hide the Robe of Christ. One day, while with his beloved, Lucia (Debra Paget), he is arrested for assaulting a Roman centurion and sentenced to the arena. There, Demetrius trains as a gladiator and soon wins acclaim, proving his valor against a pack of hungry tigers. The emperor, Caligula, appoints him bodyguard of Messalina (Susan Hayward), unfaithful wife of Claudius (Barry Jones). He soon tires of waiting on his mistress and returns to the arena. Later, Lucia disguises herself to gain entrance to the gladiator school to see Demetrius. However, the two are forcibly separated on orders from a jealous Messalina. Lucia is then assaulted by Dardanius (Richard Egan) and four other gladiators. Demetrius prays for God to save her, but it appears Dardanius has broken Lucia's neck. All are shocked at Lucia's sudden demise. Demetrius then renounces his faith in Christ.

Previously, Demetrius had avoided killing human competitors in the arena because of his religion. All that now changes. He ferociously slays all five of the gladiators who assaulted Lucia. The spectators are thrilled by his savagery. Emperor Caligula asks Demetrius to renounce Christ. He does so. Thus, Caligula frees him and inducts him into the Praetorian Guard with the rank of Tribune. Having rejected Christianity, Demetrius begins a lusty affair with Messalina that lasts for months. One day, Caligula holds audience with Demetrius and orders him to retrieve the Robe. Later while carrying out the emperor's command, he is surprised to discover Lucia, lying on a bed, clutching the Robe. It turns out she never died. Demetrius realizes his mistake, prays to God for forgiveness, and Lucia awakens.

Nevertheless, Demetrius takes the Robe to the Emperor, as ordered. He is horrified that Caligula has had a prisoner killed so he can use the powers of the Robe to bring him back to life—which he fails to do. As Demetrius steps toward Caligula to attack, he is stopped by the guards. On Caligula's orders, he is returned to the arena. However, Demetrius refuses to take part in the mayhem. So the Emperor orders the Praetorian Guard to execute Demetrius. But the Praetorian Guard (already angry over bad wages and conditions) execute Caligula instead. Afterward, Claudius is installed as Caligula's successor. In his first formal address as Rome's leader, Claudius decrees that Christians will no longer be persecuted by the state. The Robe is returned to the disciple Peter and his followers.

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On the way to a slave auction, Marcellus Gallio, a Roman military tribune and senator's son, helps recapture Demetrius, a defiant Greek slave. At the auction site, Marcellus is reunited with Diana, his childhood love, who is now a ward of Emperor Tiberius and has been pledged in marriage to the regent Caligula. Marcellus has a longstanding feud with Caligula, and he outbids Caligula for Demetrius, who does not attempt to escape again, as he feels honor-bound to Marcellus. Demetrius becomes Marcellus' personal servant.

That evening, Caligula vengefully transfers Marcellus to far-flung Jerusalem. Diana goes to the port to say she will appeal to Tiberius on Marcellus' behalf, and the pair pledge their love and reaffirm their youthful promise to marry one day.

Accompanied by Demetrius and the centurion Paulus, Marcellus arrives in Jerusalem on the same day that Jesus, who is being hailed as the Messiah, enters the city. Demetrius feels compelled to follow Jesus and later attempts to warn him of a plot against him, but a distraught man tells Demetrius that Jesus has already been arrested.

Pontius Pilate, the governor of Judaea, informs Marcellus that he has been recalled by order of Tiberius, and gives Marcellus his last task, which is to handle the execution of three criminals—one of whom is Jesus. Marcellus wins Jesus' robe from Paulus in a dice game on Calvary, but when he uses it to shield himself from rain, he feels a sudden, intense pain. Grabbing the robe, Demetrius denounces Marcellus and the Roman Empire and frees himself, leaving a mentally unstable Marcellus, who is haunted by nightmares of the crucifixion, to report to Tiberius at Capri alone. The emperor's soothsayer says the robe must be cursed, so Tiberius gives Marcellus an imperial commission to find and destroy the robe, as well as identify the followers of Jesus. At Diana's request, Tiberius leaves her free to marry Marcellus once he has successfully completed his mission.

Marcellus eventually makes his way to Cana, whose inhabitants experienced Jesus' miracles and believe he rose from the dead. Learning from Justus, a kind weaver, that Demetrius is in the town, Marcellus confronts his former slave at an inn. Demetrius says the robe has no real power, and it is Marcellus' guilt over killing Jesus that is causing his illness. When Marcellus tries to destroy the robe anyway, he is overcome, and finds himself healed.

Pilate having ordered the arrest of all of the Christian "fanatics", Paulus sneaks into Cana with his troops. After Justus is killed by a surprise arrow, Marcellus manages to halt the attack, but Paulus informs him that Caligula has succeeded Tiberius as emperor, so Marcellus' commission is no longer valid. Paulus initially refuses Marcellus' order to leave the town, but he complies after Marcellus beats him in a duel. Jesus' apostle Peter invites Marcellus to join Demetrius and him as missionaries, and, after confessing his role in Jesus' death, Marcellus pledges his life to Jesus.

When Peter's missionary group comes to Rome, Demetrius is captured and tortured for information. Caligula asks Diana if she has heard from Marcellus, and, as she has not, tells her of Marcellus' involvement with the Christians. The Gallios' slave Marcipor, who is secretly a Christian, shows Diana where Marcellus is hiding, shortly before Marcellus leads a raid to rescue Demetrius. Demetrius is brought to the house of Senator Gallio, where Peter miraculously heals his grievous wounds. Marcellus and Demetrius attempt to flee the city, but horsemen dispatched by Caligula pick up their trail, and Marcellus gives himself up so Demetrius can escape.

At his trial, Marcellus admits to being a follower of Jesus, but denies that the Christians are plotting against Rome. He is condemned to death, unless he renews his tribune's oath of loyalty to the emperor and renounces his allegiance to Jesus; while he does the former, he refuses to do the latter. Diana stands with Marcellus and denounces Caligula, who declares that the couple will die together. As they depart the courtroom, Diana hands Jesus' robe to Marcipor, telling him to give it to Peter. Marcellus and Diana are led away to begin eternal life together in the kingdom of their true king. 

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In the beginning was the Word, and the Word was with God, and the Word was God.  He was with God in the beginning.  Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind John :1-4. Jesus the son of God saved us from death and gave us life thru the spirit.

Jesus saves, but why do we need to be saved?

The Bible declares that every human being who has ever lived has sinned (Ecclesiastes 7:20; Romans 3:23). To sin is to do anything in thought, word, or deed that contradicts God’s perfect and holy character. Because of our sin, we are separated from God and deserve judgment from God (John 3:18, 36). God is perfectly just, so He cannot allow sin to go unpunished. Since God is the infinite and eternal Creator, all sin is ultimately against Him (Psalm 51:4), and only an infinite and eternal punishment is sufficient. Eternal death—separation from God—is the only just punishment for sin. That is why we need to be saved.

Jesus saves, but how does He save?

Because we have sinned against an infinite God, either a finite person (each one of us) must pay for our sins for an infinite amount of time, or an infinite Person (Jesus) must pay for our sins one time. There is no other option. Jesus saves us by dying in our place. Jesus Christ sacrificed Himself on our behalf, paying the infinite and eternal penalty only He could pay (2 Corinthians 5:21; 1 John 2:2). Jesus took the punishment that we deserve in order to save us from an eternal destiny separated from God. Because of His great love for us, Jesus laid down His life (John 15:13), paying the penalty that we had earned, but could not pay. Three days later, Jesus rose from the dead, demonstrating that His death was indeed sufficient to pay for our sins and that His life conquers death on our behalf (1 Corinthians 15).

Jesus saves, but whom does He save?

Jesus saves all who will receive His gift of salvation by faith. Jesus saves all those who cease trying to save themselves and fully trust in His sacrifice alone as the payment for sin (John 3:16; Acts 16:31). Jesus’ sacrifice was sufficient to pay for the sins of all humanity, but His gift of salvation is only received through faith (John 1:12). We must trust Him.

If you now understand what it means that Jesus saves, and you want to trust in Him as your personal Savior, you can, as an act of faith, communicate the following to God: “God, I know that I am a sinner, and I know that because of my sin I deserve to be eternally separated from you. Even though I do not deserve it, thank you for loving me and providing the sacrifice for my sins through the death and resurrection of Jesus Christ. I believe that Jesus died for my sins, and I trust in Him alone to save me. From this point forward, help me to live my life for you instead of for sin. Help me to live the rest of my life in gratitude for the wonderful salvation you have provided. Thank you, Jesus, for saving me!”

In John 14:6. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through Jesus. 

Learn more about Jesus from the movie down below. 

Movie Watch Below after skipping Ad: Jesus The Greatest Story Ever Told

Author: The Book of Daniel identifies the Prophet Daniel as its author (Daniel 9:2; 10:2). Jesus mentions Daniel as the author as well (Matthew 24:15).

Date of Writing: The Book of Daniel was likely written between 540 and 530 B.C.

Purpose of Writing: In 605 B.C., Nebuchadnezzar King of Babylon had conquered Judah and deported many of its inhabitants to Babylon – Daniel included. Daniel served in the royal court of Nebuchadnezzar and several rulers who followed Nebuchadnezzar. The Book of Daniel records the actions, prophecies, and visions of the Prophet Daniel.

Key Verses:

Daniel 1:19-20, “The king talked with them, and he found none equal to Daniel, Hananiah, Mishael and Azariah; so they entered the king’s service. In every matter of wisdom and understanding about which the king questioned them, he found them ten times better than all the magicians and enchanters in his whole kingdom.”

Daniel 2:31, “You looked, O king, and there before you stood a large statue - an enormous, dazzling statue, awesome in appearance.”

Daniel 3:17-18, “If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up."

Daniel 4:34-35, “His dominion is an eternal dominion; his kingdom endures from generation to generation. All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’”

Daniel 9:25-27, “Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ’sevens,' and sixty-two ’sevens.' It will be rebuilt with streets and a trench, but in times of trouble. After the sixty-two ’sevens,' the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. He will confirm a covenant with many for one ’seven.' In the middle of the ’seven' he will put an end to sacrifice and offering. And on a wing [of the temple] he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.”

Brief Summary: Chapter 1 describes the conquest of Jerusalem by the Babylonians. Along with many others, Daniel and his three friends were deported to Babylon, and because of their courage and the obvious blessings of God upon them, they were “promoted” in the king’s service (Daniel 1:17-20).

Chapters 2-4 record Nebuchadnezzar having a dream that only Daniel could correctly interpret. Nebuchadnezzar’s dream of a great statue represented the kingdoms that would arise in the future. Nebuchadnezzar made a great statue of himself and forced everyone to worship it. Shadrach, Meshach, and Abednego refused and were miraculously spared by God despite being thrown into a fiery furnace. Nebuchadnezzar is judged by God for his pride, but later restored once he recognized and admitted God’s sovereignty.

Daniel chapter 5 records Nebuchadnezzar’s son Belshazzar misusing the items taken from the Temple in Jerusalem and receiving a message from God, written into the wall, in response. Only Daniel could interpret the writing, a message of coming judgment from God. In chapter 6, Daniel is thrown into the lions’ den for refusing to pray to the emperor, but was miraculously spared. In chapter 7, God gave Daniel a vision of four beasts. The four beasts represented the kingdoms of Babylon, Medo-Persia, Greece, and Rome.

Chapters 8-12 contain a vision involving a ram, a goat, and several horns – also referring to future kingdoms and their rulers. Daniel chapter 9 records Daniel’s “seventy weeks” prophecy. God gave Daniel the precise timeline of when the Messiah would come and be cut off. The prophecy also mentions a future ruler who will make a seven-year covenant with Israel and break it after three and a half years, followed shortly thereafter by the great judgment and consummation of all things. Daniel is visited and strengthened by an angel after this great vision, and the angel explains the vision to Daniel in great detail.

Foreshadowings: We see in the stories of the fiery furnace and Daniel in the lions’ den a foreshadowing of the salvation provided by Christ. The three men declare that God is a saving God who can provide a way of escape from the fire (Daniel 3:17). In the same way, by sending Jesus to die for our sins, God has provided an escape from the fires of hell (1 Peter 3:18). In Daniel’s case, God provided an angel to shut the lions’ mouths and saved Daniel from death. Jesus Christ is our provision from the dangers of the sins that threaten to consume us.

Daniel’s vision of the end times depicts Israel’s Messiah by whom many will be made pure and holy (Daniel 12:10). He is our righteousness (1 Corinthians 1:30) by whom our sins, though blood-red, will be washed away, and we will be as white as snow (Isaiah 1:18).

Practical Application: Like Shadrach, Meshach and Abednego, we should always stand for what we know is right. God is greater than any punishment that could come upon us. Whether God chooses to deliver us or not, He is always worthy of our trust. God knows what is best, and He honors those who trust and obey Him.

God has a plan, and His plan is down to the intricate detail. God knows and is in control of the future. Everything that God has predicted has come true exactly as He predicted. Therefore, we should believe and trust that the things He has predicted for the future will one day occur exactly as God has declared.