I recently had an informal chat with political science professor Justin Murphy here. It’s rather long, not exactly an interview, and it goes a little all over the place; but we had a very interesting exchange and I had a lot of fun.
I recently did an interview with Stephen Bedard on the History of Christianity podcast, also on youtube about my book “All Things in Common: The Economic Practices of the Early Christians.” I hope you enjoy it.
Probably the most famous parable by Jesus is the parable of the speck in your brother’s eye as opposed to the beam in your eye. Often this parable is taken to simply be about not being a hypocrite and not being personally judgemental against other individuals. However, this saying was not only used by Jesus and the early Christians, it was also a saying within rabbinic Judaism—seeing how they used it can shed some light on what Jesus meant with it. The saying is recorded the sermon on the plain in Luke 6:41–42:
Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor, ‘Friend, let me take out the speck in your eye,’ when you yourself do not see the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
A few months ago, in fact a few months after my book was published—this article was released on the Stream called “After Pentecost, was the Church Communist?” Of course, being a right wing Christian website the answer is “no”—but what I find interesting is how they arrive at that answer. The author of the article, Jay Richards defines communism this way:
Communism is based on Marx’s theory of class warfare. Under capitalism, Marx predicted, the workers are exploited and at some point, revolt against the capitalists — the owners of the means of production. The workers take control of private property by force and then the state owns it on behalf of the people. Then, after a while, Marx claimed, the socialist state would wither away and you’d get a communist utopia in which everyone lived in peace, harmony and preternatural freedom.
The Sermon on the Plain can be broken down into three sections: the blessings and woes (20–26), Ethics (27–38), and the Parables (39–49); each section can be further broken down. Starting with the blessings and woes we see four blessings along with four concomitant woes. However, the last blessing and the last woe seems not to fit well with the first three blessings and woes. First we have the rhythm of the text. The first three blessings read:
I recently did an interview with John Shuck on the radio show/podcast progressive spirit, also on youtube about my book “All Things in Common: The Economic Practices of the Early Christians.” I hope you enjoy it.
I’ve searched up, I’ve searched down, I’ve looked all over Steven Hay’s post, and I still found no Exegesis of John 10:34–36. I have asked so many times; 3 posts ago I made sure to only comment on the distractions in a comment, so that we could focus on the actual text in question—yet Steven jumped on the distractions and ignored the text. 2 posts ago I ignored the distractions, commenting only on a few side issues to focus on the actual text in question—he still refused to exegetes the text. 1 post ago I ignored everything except for John 10:34–36 and John 10:30, putting a special emphasis on John 10:34–36 and begging him to give a coherent exegesis that accounts for the text in its context. He still hasn’t done it. He certainly has posted responses; he’s brought up all kinds of arguments against my refutation of his reading of John 10:30, but all he’s really said about Verses 34–35 (which was the entire point of this incredibly exasperating exchange) is that it is, some how, an a fortiori, without explaining what the argument actually is and how it makes sense of the text in the context of Jesus responding to a charge.