Resurrection Visitation—When and Why

19 Sunday Apr 2026

Posted by davidkitz in Books by David Kitz

Tags

apostles, Christ, crucifixion, forty days, gospel, James, James the brother of Jesus, Jesus, Jesus' family, Messiah, Paul, Peter, Pilate, proof of the resurrection, resurrection, Scripture, skeptics, the cross, Thomas

James: the Lynchpin of Our Faith — Chapter 9

The cataclysmic events of Good Friday left a shattered, fragmented family in its wake. In the wake of Easter Sunday, Jesus’ post-resurrection visit with James was undoubtedly aimed at restoring a healthy family relationship. There is every indication that this visitation accomplished its purpose.

Because this event is so pivotal in the life of James moving forward, it warrants a closer examination. The New Testament information is indeed scant, but it is possible to propose a sequenced time frame for when this critical meeting of the two brothers took place. First, we need to use Paul the apostle’s statement in 1 Corinthians as a guide. It is repeated here for quick reference:

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas [Peter], and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born. (1 Corinthians 15:3–7)

It should however be noted that Paul’s account of the resurrection appearances of Christ is not comprehensive or complete. It was not intended to be an exhaustive listing of these events. The gospel writers detail other appearances that are not recorded in Paul’s defence of the resurrection. For example, Paul makes no mention of the three women who first reported the resurrection to the apostles on Sunday morning, (Luke 24:1–11, Mark 16:1–8, Matthew 28:1–10) nor does he report the more personal encounter between Jesus and Mary Magdalene (Mark 16:9, John 20:10–18). The gospel writers Luke and Mark report on Jesus’ encounter with two disciples on the road to Emmaus on Sunday afternoon and evening (Mark 16:12–13, Luke 24:13–35). This was followed later that evening by his appearing to the ten in a room with other gathered followers, (Mark 16:14, Luke 24:33–43, John 20:19–23) though apparently Thomas was not present. Eight days later Jesus appeared again among the apostles, and he made a point of convincing Thomas that the story of his resurrection was not a fabrication.

John’s account of this incident bears repeating here, since it may have been similar in some respects to Christ’s encounter with his half-brother James.

Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, “We have seen the Lord!”

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”

A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

Thomas said to him, “My Lord and my God!”

Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” (John 20:24–29)

Did James need this type of hands-on encounter to convince him that Jesus was alive, was standing before him and had risen from the dead? It certainly seems likely, since the apostle John called him an unbeliever (John 7:5). Did the brothers share a meal together, thus proving that the risen Jesus had fleshly substance and was not merely a ghostly apparition? See Luke 24:36–42.

Sometimes the most difficult people to persuade are the members of our own family. They know us too well and are fully aware of our foibles and shortcomings. After all, familiarity breeds contempt. But another familial phenomenon may be at play here. When we acknowledge the strengths of our sibling, we may feel diminished before them. Having seized the leadership role in the household of Joseph, did James begrudge yielding any authority or praise to the brother whose position he usurped? From James’ perspective, he was not usurping Jesus’ position. He was simply assuming his lawful role as the firstborn heir of Joseph. But acknowledging one’s brother as Messiah and Deity is a steep step down for any man to take. Bending the knee would not come easily.

James was a difficult nut to crack. There was a hard exterior to himm built up over years of rivalry, personal pride, and ambition. Those who have read his New Testament epistle will readily acknowledge that James was a man of rock-solid conviction and impeccable zeal. Some of those characteristics were undoubted evident before his conversion. They were simply oriented in a different direction—a direction that was hostile to Jesus and his mission. In this respect, James was very similar to another New Testament character—Saul who after his encounter with the risen Christ became the zealous apostle Paul.

James the skeptic would certainly need proof of the resurrection. If stunning proof was what he needed, Jesus was willing to provide it.

Luke, the author of the Book of Acts, informs us that there was a forty-day window—from the resurrection to Christ’s ascension—within which the encounter with James must have occurred.

In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. (Acts 2:1–3)

When this passage is compared with Paul’s remarks on the resurrection in 1 Corinthians 15, it becomes clear that Christ’s visitation with James took place near the conclusion of this forty-day period. Jesus saved the encounter with his fiercest skeptic and rival until near the end. Why would this be the case?

One can reasonably assume that there was some logical plan to the appearances that Jesus made. He was providing visible, physical proof of his resurrection. Luke says just that in the Acts passage cited above.

There is also a trainload of significance to the fact that these appearances happened over a period of forty days. Throughout the scriptures the passage of forty days signals a time of testing or proving. The great flood in the days of Noah took place over forty days (Genesis 7:17). Moses spent forty days with God on Mount Sinai receiving the Law (Exodus 34:28). Elijah traveled forty days to Mount Horeb, the mountain of God, on the strength of a single meal (1 Kings 19:7-9). In the same way, Jesus fasted forty days in the wilderness where he was tempted by the devil (Matthew 4:1–11, Mark 1:12–13, Luke 4:1–13). He was severely tested before his public ministry began. During that time of testing, Jesus proved that he was victorious over a triumvirate of evil—the temptations of the flesh, the world and the devil. He proved that he was ready to take on the responsibility of his redemptive mission.

Jesus’ life on planet earth was bookended by another forty days of proving. During this final forty-day interval, he went about proving that he had overcome another triumvirate that rules all humanity—the triumvirate of death, hell and the grave.

Despite repeatedly prophesying this very outcome. See Mark 8:31–33, 9:30–32, 10:32–34. Jesus’ physical resurrection was greeted with profound astonishment and near-universal skepticism. An excerpt from Mark’s gospel account dramatically illustrates this point:

When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. She went and told those who had been with him and who were mourning and weeping. When they heard that Jesus was alive and that she had seen him, they did not believe it.

Afterward Jesus appeared in a different form to two of them while they were walking in the country. These returned and reported it to the rest; but they did not believe them either.

Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen (Mark 16:9–14)

One of the strongest arguments for the truth of the four gospel accounts springs from the unbelief of the apostles. When Jesus was raised from the dead, they were completely taken aback. Words such as floored, dumbfounded and thunderstruck spring to mind. And well they should. This is a miracle that defies all the norms of human experience. Their initial unbelief paints a rather unflattering picture of the apostles. This down-to-earth realism, however, lends credibility to the gospel accounts. Who would not be incredulous at reports of someone who was horribly tortured and killed, publicly speared, and drained of his blood (John 19:33–35) suddenly rising from the dead?

Furthermore, anyone who has read the four gospel accounts of the resurrection will discover that there is a certain amount of disorderly chaos in the way the events are reported. They do not match perfectly, and on certain points they seem contradictory. Clearly, no one employed a fact checker before each of the gospels went to press. But rather than sully their credibility, this rather haphazard reporting lends credence tothe truth of the events. The gospel accounts are not carefully crafted documents created by committee and verified in advance by scholarly research. On the contrary, they are independently produced, eyewitness accounts of events that transpired thirty-five or more years prior to the date when they were penned. Some discrepancies can be expected and indeed they are present. But rather than discredit the gospels, these straightforward recollections add to their authenticity and realism.

Present-day eyewitness accounts of the same event usually vary considerably in scope and detail. Witnesses whose stories agree perfectly provide evidence of collusion, nothing more. Discrepancies occur because each witness views the event from a different perspective and with varying degrees of perception. Also, human recall of an event is fallible and can vary over time. This is precisely what we encounter when we read the gospels. When one compares the resurrection accounts in the four gospels, some details appear to be jumbled or missing, but the picture that emerges is strong and clear: To the astonishment of all, Jesus rose from the dead.

Jesus had forty days to prove his resurrection. What logical plan did he follow to convince his followers, and ultimately the world, that he is alive?

Merely appearing before people who do not know him would prove nothing. They were not acquainted with him. Any random stranger could claim to have returned from the dead, but this claim means nothing to the hearer. It seems absurd! They do not know the man and they are unable to verify his claim. Nail scars in hands and feet may be curious features, but they could be self-inflicted wounds. They do not prove that the person thus wounded has risen from the dead.

The point of this argument is this: the people that Jesus must convince are his followers and those who knew him best. They are the only ones who can verify that this man, Jesus, rose from the dead. The general public, despite his fame, cannot verify that the resurrected Jesus is the same person who was put to death. Only those who knew him well can do that. For this reason, Jesus must convince his disciples—specifically the remaining eleven apostles. (Judas had hung himself. See Matthew 27:3–5.) But what is even more important, he must convince his family—his unbelieving brothers. They knew him from his childhood to the point of his death. If he cannot convince them, Jesus has utterly failed in his mission. His resurrection will be deemed a lie nothing more than a fabrication of his deluded followers. This is why police have a family member confirm the identify of an accident or murder victim.

Convincing James is then the ultimate test. Without James and the unbelieving brothers on side, the doctrine of the resurrection is a house of cards. To refute the resurrection claim, the brothers can simply testify that Jesus is dead. It is likely that they too saw him die from a distance. Since his crucifixion was a public event, along a public thoroughfare, it can be said with some accuracy that all Jerusalem witnessed his death.

Furthermore, the brothers can assert that his disciples are babbling idiots. They were already convinced of that before the crucifixion. Now the apostles have removed all doubt by spreading this wild fantasy about Jesus rising from the dead. To convince any thinking person from the public that Jesus is alive, his brothers must first be convinced that he is alive.

James is the linchpin. Unless he is converted, the entire gospel mission is stymied—dead on arrival. James is pivotal to the birth of the church and the advance of the gospel message. At the very core of the gospel message is the death, burial and resurrection of Jesus. For this reason, Jesus must prove to James that he has risen from the dead. He must prove that he is the Son of God. If Jesus is unable to convince the members of his own family, how can the apostles expect to convince the world?

What use or purpose is there in a dead Savior? If he is not alive, the Christian faith is vain and lifeless as a corpse. It is as the apostle Paul says, “And if Christ has not been raised, our preaching is useless and so is your faith” (1 Corinthians 15:14). Only a living Savior can forgive sins and cleanse a guilt-stained heart. Only a living Savior can throw open heaven’s gates. Only the resurrection fixes forever the Father’s seal of approval on the Son. If Jesus remains dead, his death is deserved. If he rises from the dead, his life and his message are vindicated. He is who he said he was—the Son of the Most High. See Matthew 27:63–64, Luke 22:67–71.

Wild flowers — photo by David Kitz

In addition, the gospel message is a message of reconciliation. Humanity is reconciled to God and to one another through the message of the gospel. Again, Paul sheds light on this central tenet of the gospel:

Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. (2 Corinthians 5:17–19)

The message of reconciliation rings hollow if Christ cannot be reconciled to his brothers. How can the practitioners of the gospel advocate for reconciliation if the founder of the faith could not be reconciled with the members of his own household? Reconciliation is applied forgiveness. Forgiveness is at the heart of Christ’s teaching, and consequently reconciliation with James is essential. In a post-resurrection world, Jesus and James must be reconciled.

The gospel accounts bear witness to the urgency that Jesus attached to this mission of converting his brothers. On the night of his betrayal, he predicted that his disciples would desert him.

“You will all fall away,” Jesus told them, “for it is written:

“‘I will strike the shepherd, and the sheep will be scattered.’

“But after I have risen, I will go ahead of you into Galilee.” (Mark 14:27–28)

In announcing the resurrection, the angel at the tomb reiterates the same instruction:

“Don’t be alarmed,” he said. “You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. But go, tell his disciples and Peter, ‘He is going ahead of you into Galilee. There you will see him, just as he told you.’” (Mark 16:6–7)

Jesus appeared later that day to Mary Magdalene, the tomb-visiting women, to Peter, to two disciples on the road to Emmaus, and finally to the apostles (minus Thomas) at their evening meal in Jerusalem. What urgency was there then in returning to Galilee?

Galilee was the center point of Jesus’ ministry. But, more than that, it was his home. Once again, he would meet with his disciples there. But more importantly, he would return home and meet with his brothers. He says precisely that when he encounters the women near the tomb:

So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. Suddenly Jesus met them. “Greetings,” he said. They came to him, clasped his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.” (Matthew 28:8–10)

The use of the term brothers (adelphos in Greek) is quite curious here. By using this term, Jesus could be broadly referring to his disciples, and most commentators interpret the word in this way. But why would Jesus say this if he was seeing his disciples that evening? Could he also be using the term brothers in the traditional familial sense of the word? Was he instructing these women to tell his unbelieving brothers and related kin to return to Galilee, where he will meet with them again?

His instruction for the brothers to return to Galilee also signals an end to the mourning period. Traditionally, Jewish families are expected to sit for seven days while mourning the loss of their deceased family member. But Jesus was no longer dead, so his announcement to the two Marys (Matthew 28:1-8) was a declaration of an end to the mourning period. Since he was alive, the family members (adelphos) who were in Jerusalem were free to return home to Galilee. The Jewish shiv-ah (mourning period) was over, because the deceased was very much alive.

Typically, the first day of the week, Sunday, was a travel day for the Passover pilgrims. With the end of the Passover week and the final Sabbath, the pilgrims would begin the long journey home. Jesus’ family members in Jerusalem had delayed their departure because of his death. They were observing shiv-ah. Now these two women give the brothers, his mother and other relatives the message that Jesus is alive. He will meet them in Galilee. What a startling turn of events this must have been for James!

The report of Jesus’ words must have cut to the core. “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me” (Matthew 28:10).

It would seem clear that these words were not intended solely for the eleven apostles. They would see Jesus that evening. They were also intended for his natural adelphos—his brothers according to the flesh.

Did James go to the empty tomb, even as Peter and John did? See John 20:2–10. Did he believe the disciples stole Jesus’ body away? See Matthew 28:11–15. What did he make of the reports of his brother’s resurrection Surely word of it spread like wildfire.

That evening Jesus appeared to his huddled and perplexed disciples. But he did not appear to James, since according to Paul’s defence of the resurrection in 1 Corinthians 15 that meeting was reserved for a later date.

Why was the meeting with James delayed? Paul’s list of resurrection appearances provides us with some clues. It would seem Jesus reserved the hard cases to the end.

Broadly speaking, it would seem that Jesus’ resurrection appearances moved outward in concentric rings from his inner circle, to the outer circle of disciples, to the doubters, and finally the openly hostile. Peter and Mary Magdalene were certainly in the closest inner ring. The Eleven comprise the next circle and then come other disciples beyond the apostolic band. Thomas represents the classic doubter, but there certainly were others, unmentioned by name in the scriptures, who presumably fit in this category. Paul and James fall in the category of the openly hostile—Paul for his persecution of the church, James because of his apparent opposition to Jesus and his gospel message.

Photo by Nacho Juu00e1rez on Pexels.com

As the evidence mounted and testimonials that Jesus was alive kept coming in, it must have produced a great deal of consternation in the hostile, unbelieving James. Since the great rift had opened between them, he had lived his life as a counterpoint to Jesus. These polar opposites did not attract.

In due course, Jesus met with his disciples in Galilee. This included his early morning seaside breakfast meeting with several of them. This occurred after Peter had led the group in a return-to-their-roots fishing expedition. Jesus took this occasion to fully restore his relationship with Peter after his threefold denial on the night of his betrayal. Three times Jesus asked Peter if he loved him, and three times Peter responded in the
affirmative (John 21:1-19).

It seems only fitting that Jesus would do the same work of restoration and reconciliation with James. Did it take only one meeting, or were there several? We do not know. They met at least once accordingto Paul’s testimony. It took several meetings before the relationship with Peter was fully restored. It seems reasonable to postulate that Jesus spent a good deal of time with James and his brothers. Their relationship was in much greater need of repair. They had a great deal to talk about. Ofthose forty post-resurrection days, a good many may have been spent with family, renewing ties that had been damaged and frayed almost beyond repair.

It only seems logical that Jesus returned to Galilee and to his family to rebuild a bridge across a great divide. As we will see, there is ample evidence that he succeeded.

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James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

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Peace Be with You!

14 Tuesday Apr 2026

Posted by davidkitz in Psalm 55, Psalms

≈ 1 Comment

Tags

disciples, forgiveness of sins, friend, Holy Spirit, Jesus, Jesus Christ, Prayer, Psalms, repentance, resurrection, Scripture, seeing God, the peace of Christ, troubles

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 55:1-8 (NIV)*

Listen to today’s reading by Jonathan Dent:

LORD God
help me remember
I have a friend in Jesus.
I can bring my troubles,
sorrows, and losses to Him.
I offer you my thanks, Lord Jesus.
You hear me when I call.
Amen.

— — — —

Post Resurrection Reading:
Receive His Peace

On the evening of that first day of the week,
when the disciples were together,
with the doors locked for fear of the Jewish leaders,
Jesus came and stood among them and said,
“Peace be with you!”
After he said this,
he showed them his hands and side.
The disciples were overjoyed
when they saw the Lord.

Again Jesus said,
“Peace be with you!
As the Father has sent me,
I am sending you.”
And with that he breathed on them and said,
“Receive the Holy Spirit.
If you forgive anyone’s sins,
their sins are forgiven;
if you do not forgive them,
they are not forgiven.”
(John 20:19-23).

* * *

This is how we know what love is:
Jesus Christ laid down his life for us.
And we ought to lay down our lives
for our brothers and sisters.
(1 John 3:16 NIV)

Para la publicación de Salmos 365 de hoy en español haga clic aquí.

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Volume I of Psalms 365: Develop a Life of Worship and Prayer won the Best Book of the Year Award from The Word Guild and Volume II has won the Best Devotional of the Year Award. For those who love God’s word, this three-book series is an ideal way to daily meet with the Lord. To purchase or for a closer look click here.

Ideal for the Season of Lent

Watch the triumphal entry of the donkey-riding king through the eyes of Marcus Longinus, the centurion charged with keeping the streets from erupting into open rebellion.

Look behind the scenes at the political plotting of King Herod, known as the scheming Fox for his ruthless shrewdness.

Get a front-row seat to the confrontation between the Jewish high priest Caiaphas and the Roman governor Pontius Pilate.

Understand as never before the horror of the decision to save a brutal terrorist in order to condemn the peaceful Jew to death.

If you’ve heard the story of Passion Week so often it’s become stale, now is the time to rediscover the terrible events leading from Jesus’s humble ride into the city to his crucifixion. The Soldier Who Killed a King will stun you afresh with how completely Christ’s resurrection changed history, one life at a time.

To view further details or purchase click here.

He Opened Their Minds

13 Monday Apr 2026

Posted by davidkitz in Psalm 54, Psalms

≈ Leave a comment

Tags

forgiveness of sins, Jerusalem, Jesus, Jesus Christ, Messiah, Prayer, prophets, Psalms, repentance, resurrection, Scripture, seeing God

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 54 (NIV)*

Listen to today’s reading by Jonathan Dent:

LORD God
help me to know the battle belongs to you
and you are the ultimate victor.
My trust is in you.
I need not prove I am right.
You will have the final say.
Amen.

— — — —

Post Resurrection Reading:
Their Minds Were Opened

He said to them,
“This is what I told you
while I was still with you:
Everything must be fulfilled
that is written about me in the Law of Moses,
the Prophets and the Psalms.”

Then he opened their minds
so they could understand the Scriptures.
He told them, “This is what is written:
The Messiah will suffer
and rise from the dead on the third day,
and repentance for the forgiveness of sins
will be preached in his name to all nations,
beginning at Jerusalem.
You are witnesses of these things.
I am going to send you
what my Father has promised;
but stay in the city until you have been clothed
with power from on high.”
(Luke 24:44-49).

* * *

This is how we know what love is:
Jesus Christ laid down his life for us.
And we ought to lay down our lives
for our brothers and sisters.
(1 John 3:16 NIV)

Para la publicación de Salmos 365 de hoy en español haga clic aquí.

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Ideal for the Season of Lent

Watch the triumphal entry of the donkey-riding king through the eyes of Marcus Longinus, the centurion charged with keeping the streets from erupting into open rebellion.

Look behind the scenes at the political plotting of King Herod, known as the scheming Fox for his ruthless shrewdness.

Get a front-row seat to the confrontation between the Jewish high priest Caiaphas and the Roman governor Pontius Pilate.

Understand as never before the horror of the decision to save a brutal terrorist in order to condemn the peaceful Jew to death.

To view further details or purchase click here.

The Resurrection Restoration

12 Sunday Apr 2026

Posted by davidkitz in Books by David Kitz

≈ 5 Comments

Tags

blasphemy, Caesar, crucifixion, James, James the brother of Jesus, Jesus, Jesus' family, Messiah, Paul's epistles, Pilate, proof of the resurrection, resurrection, Scripture, scriptures, the cross, treason

James: the Lynchpin of Our Faith — Chapter 8

The cataclysmic events of Good Friday left a shattered, fragmented family in its wake. On one level James must have felt vindicated. He had rightly assessed the pitfalls and dangers in his elder brother’s radical messianic mission. At times, he may have felt a kind of ‘I-told-you-so’ triumphalism. But there was no joy in it. How could there be? His brother was dead, the family lay in ruins, and the family reputation among the elite of Jewish society was in tatters—totally beyond redemption.

Family reputation meant a great deal to James. Saving face and maintaining family honour has always been of primary significance in Middle Eastern culture. How could James show his face back in Nazareth, knowing that his brother had been crucified for blasphemy and treason?

After all, the Sanhedrin had found Jesus guilty of blasphemy. (See Mark 14:61b–64.) From the outset of his ministry Jesus had dared to preach about the emergent kingdom of God (Mark 1:14–15). For the folly of this message he would die. Jesus and his message challenged the authority of Rome. A crown of thorns was Rome’s answer for such audacity. John’s gospel account gives us the clearest picture of how this charge of treason played itself out:

From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.”

When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). It was the day of Preparation of the Passover; it was about noon.

“Here is your king,” Pilate said to the Jews.

But they shouted, “Take him away! Take him away! Crucify him!”

“Shall I crucify your king?” Pilate asked.

“We have no king but Caesar,” the chief priests answered.

Finally Pilate handed him over to them to be crucified. (John 19:12–16)

During the trial Pontius Pilate played his cards shrewdly. In exchange for a guilty verdict, he extracted what he had long wanted from the chief priests: a pledge of fidelity to Rome.

Jesus before Pilate

The humiliation and disgrace of the cross stained a family’s reputation immeasurably. Present day readers may easily underestimate the significance of this humiliation. Crosses adorn churches and are hung on gold chains around our necks. The cross is commonly used as jewelry. For us it has lost its horror. It is a symbol of faith and hope. Not so for the first century citizen of the Roman Empire. For the people of that day, it was viewed with revulsion. They saw it for what it was: a heinous instrument of death.

As the family head, James bore the shame of the cross. His errant bastard brother had brought shame to the family name. Jesus was stripped naked and pinned to a cross along the Roman road into the city. His crime was posted above his head: The King of the Jews. There he hung for all to see—a public spectacle—a living, dying billboard displaying his arrogance and the error of his ways.

It was more than James could bear. Some might understand or sympathize with someone charged with treason against Rome, but blasphemy against God was another matter. It was beyond the pale—an affront to the faith—an affront to the family’s Jewish identity. James could not countenance the thought.

To protect himself and his younger brothers, James took the drastic measure of disowning his mother. The elders in the community of Nazareth already recognized that Mary had conceived Jesus in sin. With Jesus’ trial and crucifixion, the rumours of old gained fresh currency. This child was conceived out of wedlock. He was not the son of Joseph. No son of Joseph would drag the family name through such a slough of infamy. Bad seed brings forth a bad harvest. And this outcome—this public crucifixion—was the ultimate in a bad harvest.

During Jesus’ ministry years, James had done what he could to distance himself from his older brother. Now that Jesus’ renown had turned into shame, he cut the final cord. He repudiated his mother. Surely the synagogue elders in Nazareth would approve of his actions. What else could he do to expunge this stain from the family record?

Three years earlier, after a hostile reception in his hometown, Jesus spoke these words, “A prophet is not without honor except in his own country, among his own relatives, and in his own house” (Mark 6:4, NKJV). Jesus the prophet spoke the truth. His own household rejected him.

As he hung dying, he cried out, “‘Eloi, Eloi, lama sabachthani?’ which is translated, ‘My God, My God, why have You forsaken Me?’” (Mark 15:34b, NKJV)

In his moment of greatest anguish, Jesus was rejected by his earthly family, his disciples had scattered in fear, and apparently even his heavenly Father had abandoned him. The physical torment of the cross was coupled with the torment of utter rejection on every level.

Photo by Pixabay on Pexels.com

James turned his back on his brother—so much for brotherly love. Surely, this was the low point. Between them, things could sink no lower. Does hell have a basement?

And yet… And yet the story does not end there. If we read through the remainder of the New Testament, we discover that James—this same James, the brother of Jesus—becomes a prominent leader in the early church. In fact, he authored a much quoted, canonical book that bears his name. How could this be?

The short answer is because of the resurrection. The resurrection changed everything, including the trajectory of James’ life.

There are certain stories in the New Testament that get a lot of play. By that I mean they are well known. The writer or writers provide the reader with a lot of information. The narrative is rich in detail, and in several instances, particularly in the gospels, we hear the account from various perspectives. The story of Paul’s conversion is told twice in the Book of Acts, for example, and snippets of it can be found in Paul’s epistles.

The conversion of James is not like that. We would know nothing of it except for a cursory mention that appears in Paul’s first letter to the Corinthians. Most casual readers pay little attention to this passing reference. But in accounting for the change in the life of James, this passage has enormous significance.

In Paul’s great defence of the resurrection, he makes this statement:

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas [Peter], and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally
born. (1 Corinthians 15:3–7)

The resurrected Christ appeared to James! What an astonishing experience that must have been! It most certainly changed his life—altered his belief system—rattled his cage to the core. James had an encounter with his resurrected brother. For an unbeliever—more than that, an enemy of the gospel message—this can only be a trauma of the highest magnitude.

Imagine the scene for a moment. James is back in Nazareth in his carpentry shop working on some project. Perhaps his head is down, focussed on his work. He looks up and to his astonishment Jesus is there. The brother he believes is dead is standing before him.

Presumably, words are exchanged. What did Jesus say? How did James respond? This side of eternity we will never know the answer, but surely this was the most pivotal event in the life of James. Without question, it was also a pivotal event in the life of the early church.

Did Jesus show James the nail scars in his hands and feet? Did James require visible and tactile proof, as was the case with the apostle Thomas? (See John 20:24–29.) No one knows for sure; the biblical record is silent. What we do know with certainty is that from that moment on James was totally transformed. He was now firmly in the camp of the believers.

In a single encounter, the enmity that tore the family apart was reversed. It takes a miracle to restore a severed relationship. It took a miracle in the order of magnitude of the resurrection to re-establish this poisoned brotherly relationship.

The significance of this turning point should not be underestimated. There is ample evidence to support the concept that the conversion of James shaped not only the history of the early church, but the entire world.

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

To view further details or purchase directly from the author click here.

Their Eyes Were Opened

10 Friday Apr 2026

Posted by davidkitz in Psalms, Psalm 53

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breaking bread, Jerusalem, Jesus, Jesus Christ, Prayer, Psalms, pure heart, resurrection, Road to Emmaus, Scripture, seeing God

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 53 (NIV)*

Listen to today’s reading by Jonathan Dent:

LORD God
of heaven and earth.
I bow my knees before you.
Grant me a pure heart
so I can see you at work all around me
in my daily life.
In Jesus’ name, I pray.
Amen.

— — — —

Post Resurrection Reading:
Their Eyes Were Opened

As they approached the village
to which they were going,
Jesus continued on as if he were going farther.
But they urged him strongly,
“Stay with us, for it is nearly evening;
the day is almost over.”
So he went in to stay with them.

When he was at the table with them,
he took bread, gave thanks,
broke it and began to give it to them.
Then their eyes were opened
and they recognized him,
and he disappeared from their sight.
They asked each other,
“Were not our hearts burning within us
while he talked with us on the road
and opened the Scriptures to us?”

They got up and returned at once to Jerusalem.
There they found the Eleven
and those with them,
assembled together and saying,
“It is true! The Lord has risen and has appeared to Simon.”
Then the two told what had happened on the way,
and how Jesus was recognized by them
when he broke the bread.
(Luke 24:28-35).

* * *

This is how we know what love is:
Jesus Christ laid down his life for us.
And we ought to lay down our lives
for our brothers and sisters.
(1 John 3:16 NIV)

Para la publicación de Salmos 365 de hoy en español haga clic aquí.

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Ideal for the Season of Lent

Watch the triumphal entry of the donkey-riding king through the eyes of Marcus Longinus, the centurion charged with keeping the streets from erupting into open rebellion.

Look behind the scenes at the political plotting of King Herod, known as the scheming Fox for his ruthless shrewdness.

Get a front-row seat to the confrontation between the Jewish high priest Caiaphas and the Roman governor Pontius Pilate.

Understand as never before the horror of the decision to save a brutal terrorist in order to condemn the peaceful Jew to death.

To view further details or purchase click here.

The Final Cut

29 Sunday Mar 2026

Posted by davidkitz in Books by David Kitz

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baptism of Jesus, Bartimaeus, born again, born of God, children of God, communion, God's family, insane, James, James the brother of Jesus, Jesus, Jesus' family, Joseph, Mary and Joseph, Messiah, Passover, Scripture, the cross

James: the Lynchpin of Our Faith — Chapter 7

At this point many readers may feel that this rift in Jesus’ natural family is overstated. Theologians and Bible scholars generally have not raised this matter, and it certainly is not a point of common discussion among believers, or a Sunday sermon topic within churches today. However, when one takes the time to connect the dots—make the links—the biblical record is quite clear. Jesus came from a dysfunctional family. A massive family rift existed between Jesus and his half-brothers, and James was at the crux of this division. No event brings this out more clearly than the crucifixion of Jesus.

But before we connect that final dot, let’s review the evidence of this rift as it has been presented thus far:

• Jesus was rejected by the people of his hometown, Nazareth,
and barely escaped being thrown off the cliff on which the
town was built. (Luke 4:16–30; see also Matthew 13:54–58
and Mark 6:1–6.)

• According to John, the gospel writer, Jesus’ brothers did not
believe in him or his divine mission. See John 7:1–13.

• At a point early in Jesus’ three-year ministry, his brothers and
his mother came to get Jesus because they believed he was out
of his mind. In response, Jesus identified his followers as his
true family. (Luke 4:16–30; see also Matthew 13:54–58 and
Mark 6:1–6.) Jesus taught a counter-cultural gospel of spiritual
rebirth into God’s family. (John 1:11–13 and John 3:1–21.)

• Membership in this new spiritual family required a radical
loyalty to Christ, which superseded the importance of one’s
blood relatives. (Matthew 10:34–39; see also Luke 14:26–27.)

Mackenzie King Estate, Gatineau Park — photo by David Kitz

The picture that emerges is quite clear. Following his baptism by John, Jesus left home and assumed a new identity—his true identity. He no longer identifies as the son of Joseph. He is the Son of God, even as the voice coming from heaven identified him at his baptism. (See Matthew 3:17, Mark 1:11, Luke 3:22.) His birth family, or at least the male members of it, have rejected him as insane or possibly demon possessed. They stand aloof from him, and none of them are numbered among his followers.

Mary finds herself caught in the middle, torn between her faith in and love for her firstborn, and the fierce rejection he has engendered among her other sons. She knows the secret of his divine conception and the prophetic words that were spoken over him. She witnessed the miracles and the angelic confirmation that surrounded the events of his birth. Mary believes—no, she knows—that her son Jesus is the Son of God. At her prompting, he performed his first miracle at Cana (John 2:1–12). Yet here she finds herself caught in the middle of this storm of opposition—opposition within her own family. Owing to this opposition, she can only follow Jesus at a distance. She is not numbered among the women who supported and accompanied Jesus and his roving apostolic band as recorded in Luke’s Gospel:

After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. (Luke 8:1–3)

Undoubtedly, Mary followed the reports of Jesus’ ministry with great interest. Repeatedly the gospel accounts record how the news of Jesus’ miraculous signs and healings spread throughout the entire region of Galilee and Judea. These reports would spur Mary to even greater faith. Surely the biblical prophecies were coming true. Her son was the long-awaited Messiah. His miraculous powers testified to his divinity. For Mary and thousands of others, hope tingled in the air. Israel’s day of deliverance was drawing nigh.

It is amid this air of expectant hope that Mary set out from Galilee to celebrate the Passover in Jerusalem. This annual pilgrimage was a well-established family tradition (Luke 2:41–42). Undoubtedly, she travelled in the company of one or more of her adult sons: James, Joseph, Simon, or Judas (Jude). No middle-aged woman at that time would undertake such a pilgrimage on her own.

Above all, Passover was and is a family celebration of the deliverance of the firstborn from the angel of death. It is a time for families to gather together. For Mary this journey would have brought back memories of that journey years earlier with her twelve-year-old firstborn, Jesus. Due to the rupture in relations recorded earlier, he was not part of the family gathering now. Jesus was with his new family, his disciples. He was going about “his Father’s business” (Luke 2:49).

But his presence amidst the festive throng stirred their collective faith as never before. They sensed the anticipation. Surely, the long-awaited kingdom of God was at hand. On the final morning of their journey, as they left Jericho for the ascent to Jerusalem, their hopes were confirmed. To the astonishment of all, Jesus performed one of his greatest miracles. Mark’s gospel gives us the most lucid account:

As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means “son of Timaeus”), was sitting by the roadside begging.

When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!”

Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Jesus stopped and said, “Call him.”

So they called to the blind man, “Cheer up! On your feet! He’s calling you.” Throwing his cloak aside, he jumped to his feet and came to Jesus.

“What do you want me to do for you?” Jesus asked him.

The blind man said, “Rabbi, I want to see.”

“Go,” said Jesus, “your faith has healed you.” Immediately he received his sight and followed Jesus along the road. (Mark 10:46–52)

The effect that this demonstration of heaven-sent power had upon the crowd cannot be overestimated. This was divine confirmation. The Messiah had come—was walking among them now! Deliverance was at hand. Surely, Jesus was the promised son of David—the anointed one—the Christ.

Wikimediacommons

That morning Jesus did more than open the eyes of a beggar; he opened the eyes of the pilgrims to his divine call and mission. And as they continued their journey, that beggar, Bartimaeus, was walking, talking, living proof of the Messiah’s power. A blind beggar, healed and set free, embodied the Passover pilgrims’ hopes and dreams. They too could be set free from the bondage of Roman rule. Anything was possible. The kingdom of God was among them. The rightful king of the kingdom was walking the dusty road with them.

As they reached the outskirts of Jerusalem, the excitement built to a crescendo. Jesus climbed on the back of a commandeered donkey, and the crowd began to hail him as king. In doing this, he and his followers signaled that he was the coming Messiah-King, the Christ, spoken of in Old Testament prophecy ((Zechariah 9:9).

Many people spread their cloaks on the road, while others spread branches they had cut in the fields. Those who went ahead and those who followed shouted,

“Hosanna!”

“Blessed is he who comes in the name of the Lord!”

“Blessed is the coming kingdom of our father David!”

“Hosanna in the highest heaven!” (Mark 11:8–10)

Mary’s heart must have swelled with pride as this image unfolded. Her firstborn was being hailed as king! Before her very eyes the words of the angel Gabriel—the words of the annunciation—were coming true.

He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end. (Luke 1:32–33)

Only Caiaphas, the high priest, and Pontius Pilate, the Roman governor, stood in the way. All too soon these aspirations of greatness came crashing down. The soft power of a spiritual kingdom collided with the brute force of Rome. Though this grand arrival set all of Jerusalem in a stir, Matthew 21:10–11, the powers that be were not about to surrender authority and control to a so-called prophet from Nazareth.

Upon his arrival Jesus launched a coup. But the coup was not against the Romans. Instead, it was against the temple authorities. Jesus set about cleansing the temple compound of marketers and moneychangers, and then he turned it into his center for healing and teaching. See Matthew 21:12–17. The high priestly clan would countenance none of this. The crafty Caiaphas plotted revenge. See John 11:47–53.

The week that began with a king on a donkey ended with a king on a cross.

For Mary the more ominous words of another prophet were about to come true. At the infant Jesus’ dedication in the temple, the prophet Simeon had said to Mary, “And a sword will pierce your own soul too” (Luke 2:35b). The cruelest cut was yet to come.

Sunday’s elation transitioned to midweek apprehension and finally Friday’s death and despair. An incomprehensible reversal—an unfathomable descent into hell—that’s what Mary experienced.

Her midmorning arrival at the foot of her son’s cross evokes a level of pathos that breaks the bounds of description.

Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Woman, here is your son,” and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home. (John 19:25–27)

Jesus committed his mother into the care of John, his dearest disciple, “the disciple whom he loved.” This was the spoken will of a dying man, and according to the text above, Mary and John carried out Jesus’ will. Mary moved into John’s home.

This event raises a whole series of questions:

• Why would Jesus commit his mother into the care of his
disciple?

• Why would Mary agree to this new living arrangement?

• Where were Jesus’ brothers? Why are they not with their
mother at the foot of the cross?

• What was the motive and basis for this new living arrangement?

None of this makes sense unless there was a deep rift—an estrangement—between Jesus and his brothers. As we have already seen, such an estrangement was evident early on in Jesus’ ministry. His crucifixion brought this rift fully into the open. Here was the climax—the final cut. The family is torn asunder. As for Mary, she has irrevocably aligned herself with Jesus, her firstborn.

But where is James in all this? Where are the other half-brothers? It is unimaginable or highly unlikely that James was not present in Jerusalem for this Passover. The Passover was a family celebration, and with Joseph’s death, and Jesus’ abandonment or abdication of his family responsibilities, James was now the head of the home. Since we know Mary did not come to Jerusalem with Jesus and his apostolic band, we must conclude that she came with James. As the oldest son of Joseph, it was his responsibility to lead the family in the sacred celebration of deliverance from the bondage of Egypt through the blood of the Passover lamb.

It is reasonable to believe that while Jesus was celebrating his last Passover meal and instituting the communion sacrament with his spiritual family—his disciples in Jerusalem—James was leading the Passover celebration with Mary his mother and Jesus’ natural family members at another location in the city. The house of Joseph was divided.

James was not present at the communion table because clearly there was no spiritual union between him and Jesus. By instituting this sacrament Jesus established a link between his imminent death—as the paschal lamb offered up for the sins of the world—and the ancient Jewish Passover ritual. But there is a deeper meaning in this blood sacrifice that warrants further exploration.

Using the emblems of bread and wine, Jesus commanded his disciples to eat his body and drink his blood. Though his words should be interpreted figuratively or spiritually, (John 6:63) they nonetheless represent a drastic departure from orthodox Jewish teaching. Human sacrifice is universally condemned under the Old Covenant, and though the meat of the sacrificial animal or paschal lamb was consumed, by a direct command of God the blood must never be. “And wherever you live, you must not eat the blood of any bird or animal. Anyone who eats blood must be cut off from their people” (Leviticus 7:26–27).

The prohibition is sharp.

According to John’s Gospel, Jesus introduced this teaching about eating his body and drinking his blood in the town of Capernaum in Galilee, prior to instituting the sacrament at his last Passover in Jerusalem. Not surprisingly, his teaching was roundly rejected at that time.

Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” He said this while teaching in the synagogue in Capernaum. (John 6:53–59)

The thought of eating human flesh and drinking human blood is disgusting, repulsive, and strictly forbidden in religious law. The response of the faithful in Capernaum should surprise no one. “On hearing it, many of his disciples said, ‘This is a hard teaching. Who can accept it?’” (John 6:60)

John goes on to report the effect that this teaching had on his followers. “From this time many of his disciples turned back and no longer followed him” (John 6:66).

The question that naturally springs to mind is: Why introduce such a disturbing teaching? Why attempt to overthrow centuries of religious law?

Clearly Jesus must have attached a great deal of significance to this doctrine. It was not peripheral; it was at the core of his teaching. Furthermore, it was at the core of his teaching because it was at the core of his being. It was about his DNA—divine eternal DNA being transferred to his followers. This is why Jesus says, “Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me” (John 6:56–57).

Eternity was written into Christ’s DNA, and to have eternal life, his followers must have eternal DNA. Eternal DNA is found in the blood of Christ. That is why in the sacrament he offers his blood to his followers. In his blood is the life of God. In communion, on a symbolic spiritual level, we become partakers in the DNA of Christ.

To impart eternal life to his disciples, which is only available through his shed blood, Jesus overturns the centuries’ old Levitical prohibition against consuming blood:

For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life. (Leviticus 17:11)

Not only did Jesus’ followers need to partake in his divine DNA, but they also needed to be cleansed by and forgiven through the sacrifice of his body. His shed blood atones for their sins, making them acceptable to God their Father. The writer of the Book of Hebrews makes this concept clear when he states, “In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness” (Hebrews 9:21–23).

Forgiveness and eternal life are available now through the body and blood of Christ for all who believe. But at this point in our narrative James does not believe. He stands outside the family of God as described by his half-brother, the Lamb of God. James has not experienced a spiritual rebirth. To him this talk of consuming his brother’s flesh and blood is the gibberish of a madman—or worse yet, highhanded blasphemy.

While Jesus instituted the holy sacrament, James, the firstborn son of Joseph, celebrated the Jewish Passover in the traditional way. As a dutiful mother and the family matriarch, Mary would be present with James. But her heart was with Jesus—her firstborn. After all, this memorial celebration was all about the firstborn who was protected from the Angel of Death by the blood of the Passover lamb.

Photo by Kat Smith on Pexels.com

The spiritual family and the natural family of Jesus celebrated the Passover in strikingly different ways. For the most part, this is a difference that continues to this day, as Passover and the celebration of the Eucharist mark the dividing line between the Jewish and Christian faith.

The very next morning, though James was present in the city, he refused to come with his mother to the foot of the cross. As his half-brother Jesus, the Lamb of God, hung dying, James would not climb the hill of Golgotha to bid him farewell. That is how intense the animosity he felt toward Jesus was. James shunned and despised Jesus in the moment of his greatest suffering—in the moment of his death.

Undoubtedly, before Mary arrived at the foot of the cross, there was an intense and heated conversation between her and James. This conversation is not recorded in scripture; it happened off-camera, so to speak. But it’s not difficult to imagine the issues at play.

Mary is caught in the jaws of this horrific turn of events. Mary’s soaring hopes and dreams for her messianic son have come crashing to the ground. Her faith is shattered. Heaven’s promise has turned into hell—an intensely personal hell. In her grief, her only thought is to spend a few final minutes with the child she bore, the child she nursed and loved—the son of her most cherished dreams.

James on the other hand is seized with a mixture of anguish and rage. He sees his brother’s crucifixion as a natural consequence flowing from the words and actions of a dangerously deluded mind. He had tried to put an end to this messianic delusion—to take charge of his brother early in his ministry—all to no avail (Mark 3:20–35). Now his worst nightmare has come to pass. And what had all this talk of the kingdom of God accomplished? It led directly to death on a Roman cross—an outcome that was entirely predictable. Wasn’t this the reason he tried to take charge of Jesus? But the deluded fool would have none of it. He refused to listen to his family and the voice of reason.

As seen through the eyes of James, the sins of Jesus were numerous and stunningly heinous. He abandoned his family responsibilities. He rejected the wise counsel of his family members; in fact, he rejected his entire family (Mark 3:33–35). From the earliest days of his ministry, Jesus was a deranged rebel, who opposed the highest religious authorities in the land (Mark 3:22). Furthermore, he had the audacity to take his opposition to authority to the highest level. He denounced the strict and pious Pharisees, men whose legal scruples James admired. But not content with mocking the religious establishment from the sidelines, Jesus invaded the temple courts with his deluded hordes and challenged the authority of the high priest in his own precinct. Is it any wonder that Caiaphas reacted as he did?

But here is the most grievous of all his transgressions. Jesus had delusions of grandeur—of Deity. How could James’ brother—his flesh and blood brother—be God? Deity come in the flesh? Preposterous! Such an idea was beyond scandalous. It was the height of blasphemy. And James was proven right in this assessment when the Jewish high council, the Sanhedrin, reached its verdict in Jesus’ trial (Mark 14:61b–64).

What might James have thought at this moment? Death on a cross was too kind an outcome for such a fool—such a bastard!

And now Mary, the mother of this bastard—yes, and his own mother too—wants to say farewell to her bastard. Well, let her go. She was the mother of this bastard, and for reasons that totally confounded James, she had urged Jesus on in this course of action—this blasphemous folly to the shame and disgrace of the entire family.

Let her go. Let her go crying to her humiliated, bastard son. Wasn’t she the mother of this catastrophe—this affront to the Jewish faith? She was the source and the root cause of all the dissension in the family. From the moment of Jesus’ conception to this very instant, Mary had brought disrepute and an immeasurable dishonour to the house of Joseph.

Let the b*tch go to her bastard now, he must have thought. (I derive no pleasure in using these derogatory terms. Strong, insulting language is used here to signal the complete breakdown of the family relationship.) But in all likelihood, James also let Mary know that if she went to see Jesus, she was unwelcome in his home. If she went crying to him—if she sided with him—she too was an outcast.

This is a look into the mind of James on the day Jesus died.

Photo by Pixabay on Pexels.com

Well, Mary made her decision. She walked to the foot of the cross. But she did not come forward alone. She came with other believers, her sister, “Mary the wife of Clopas, and Mary Magdalene.” See John 19:25. At last Mary has fully entered the circle of Jesus followers. She made a courageous and conscientious decision to associate herself with the family of God. She aligned herself with her firstborn.

Why did Jesus commit his mother into John’s care? Without this background, this decision makes no sense because Mary has four remaining sons—and daughters, as well. According to rabbinical law and practice, the oldest son was required to be her provider in her declining years as a widow. The decision to commit Mary to John’s care only makes sense in view of the scenario that has just been described. Mary needs a new home and a new family because she has been rejected by her remaining children, her own flesh and blood.

Mary stood before Jesus as a homeless widow without a family. She is not an orphan in the traditional sense of the word, but with the death of Jesus, she will become an orphan from her natural family. Therefore, Jesus entrusts her into John’s care.

With her arrival at the cross, Mary has taken on a new identity in the fullest sense imaginable, even as Jesus did when he was baptized. She has left the household of Joseph and joined the household of God. She will be forever known as the mother of the Son of God.

Jesus would not leave his mother in the care of an unbeliever, so he entrusted her to John, his dearest disciple.

There is a profound spiritual dynamic at work here. Jesus is signaling to all that spiritual birth takes precedence over natural birth. In his eternal kingdom, the spiritual family and spiritual DNA trump the natural family and natural DNA.

For Mary this was the final cut. She was cut off from her natural family and grafted into the family tree of God.

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

To view further details or purchase directly from the author click here.

The Role of James

22 Sunday Mar 2026

Posted by davidkitz in Books by David Kitz

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Tags

baptism of Jesus, born again, born of God, children of God, God's family, insane, James, James the brother of Jesus, Jesus, Jesus' family, Joseph, Mary and Joseph, Messiah, Nazareth, Scripture

James: the Lynchpin of Our Faith — Chapter 6

The dominant role that James played in the development of the rift between Jesus and the other members of the family should not be underestimated. With the death of Joseph, Jesus should have become the de facto head of the family. Being the firstborn son held great significance in the Jewish culture of that time, and with it came a number of responsibilities and privileges. The role of chief provider and final authority in family matters was certainly part of the package. Some of these responsibilities were cultural expectations, but others were actual requirements in the oral tradition, which later became Talmudic law.

Now here is the unenviable position that Jesus finds himself in. He is the firstborn, but he is not the son of Joseph. To use the colloquial term, he is the bastard son of another man—or so it would seem. Certainly, this is how the community would likely see him.

In a tight-knit, semi-rural community, it is reasonable to believe that from the moment of Mary’s initial pregnancy, there were whispers and hints of juicy gossip. Mary and Joseph were not living together. How did she get pregnant? Was this baby really Joseph’s son? As the child grew, in all likelihood it became evident from Jesus’ appearance that he was not Joseph’s boy. The local wags probably had great sport debating who the real father was.

Country road home — photo by David Kitz

To the natural mind, Mary’s tale of the visit from the angel Gabriel and conception by the Holy Spirit makes little logical sense. It is highly unlikely that she repeated this story to anyone except Joseph and perhaps her parents. Why say anything to anyone else? Why invite open ridicule from other family members, her friends and her neighbours? Let them think what they will. She knew the secret of Jesus conception: a secret it would remain. From Luke’s account of the lost boy Jesus in the temple courts, it is apparent that she did not even tell her son of his divine origin. It was left up to him to discover the identity of his true Father.

As for James and his younger brothers, as discussed earlier, they either discerned independently that Jesus was somehow different—not fully one of them—or they heard it from their neighbours and friends. They even may have heard it from Jesus himself. He was not shy in identifying himself as God’s son in the temple courts at age twelve. It is possible that young James and his brothers overheard Jesus’ response to his parents at that time, though they may not have originally understood the meaning and implications of his words. He may also have spoken with them about the identity of his real Father on other occasions, occasions not recorded in scripture, just as the patriarch Joseph revealed his divine destiny to his incredulous brothers (Genesis 37:5–11).

Finally, Jesus’ keen intellect, his love for the sacred scriptures and his general conduct surely set him apart from the other teens and young men in Nazareth. However, being different does not necessarily correspond with being accepted or popular among your peers. As pointed out earlier, Jesus’ ministry at the local synagogue was greeted with skepticism and open hostility by the townspeople (Mark 6:1–6, Luke 4:16–30). Additionally, his brothers did not believe in him. Though Jesus attracted many followers, many disciples—other young men like themselves—not one of his younger brothers are numbered among the apostolic band. As we have already witnessed, the relationship between them was tense and poisoned.

Without question, the death of Joseph must have raised several thorny issues. Did James recognize Jesus as the new head of the home? If Jesus was not the son of Joseph, then the privileges and responsibilities of headship should legitimately fall to James, Joseph’s firstborn—not to Jesus. For this reason, did the local religious community recognize James in the leadership role? Or did they recognize Jesus as the head of the household? Authorities in the local synagogue may well have had a say in this matter.

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Primogeniture also affected the family inheritance. Who was rightfully the firstborn in this case? And what role, if any, did Mary play in all this? Was she simply a bystander while the male members of the family and the synagogue rulers sorted out these matters?

Though Jesus’ half-brothers did not believe in him, without a doubt his mother did. She knew and experienced the miraculous nature of his conception and birth. She marvelled at the prophetic words spoken over Jesus at his dedication in the temple (Luke 2:22–38). We are told that “Mary treasured up all these things and pondered them in her heart” (Luke 2:19). In addition, her words of concern prompted Jesus to perform the first miracle of his public ministry, as he turned water into wine (John 2:1–11). It is abundantly clear from the gospel accounts that Mary believedin the divinity of her firstborn. Undoubtedly, after the death of her husband, she found herself caught in the middle between her two strong-willed sons, Jesus and James.

To the present-day postmodern, the issue of primogeniture may seem to be socially insignificant, but this was of great significance to the society of this period. Even if there were strong amicable relations between these two brothers, this would still be a very trying question. If there existed the slightest hint of rivalry, unresolved grievances, or a competitive spirit, these issues could quickly turn into strife and bitter malice. It is reasonable to speculate that they did.

The Bible is largely silent on these matters. We have no indication as to when or how Joseph died. We catch only a few glimpses of the dynamics among the now full-grown members of the family, but the picture that emerges is rather disturbing. During the time of Jesus’ ministry, this appears to have been a household that is dysfunctional and deeply divided.

Did Jesus even want to be recognized as the head of Joseph’s home? Perhaps it was a responsibility that fell to him, but he did not want to bear it, since, according to his genetic code, he knew it was a role that was not rightfully his. Perhaps he took on the headship role through a sense of duty, but at every turn he faced resistance and resentment from his half-brothers.

James the oldest son of Joseph would have led this resistance, and an ambitious James may have been willing and eager to usurp Jesus’ authority. After all, he saw the leadership role as lawfully his. There were ample grounds for rancorous contention in this family, and by stitching together what we can discern from the gospel accounts, division and tension were clearly present as outlined below:

• When Jesus left the family home to be baptized by John, his
departure may have served partially as an escape from a poisoned
home environment. Forty days of fasting in the desert may have
been preferable to the ongoing rancour in Nazareth.

• This much we can ascertain from the gospel accounts: by
the time of the rupture in family relations recorded in Mark 3:20–35,
James is firmly in charge of the household.

• As the eldest son of Joseph, he is chief among the brotherhood
of unbelievers that make up his family as recorded in John 7:1–13.

• In consultation with his brothers, he has determined that Jesus
“Is out of his mind” (Mark 3: 21).

• He has organized a family expedition to take charge of his
deranged half-brother.

• Despite his best efforts, he has failed to make Jesus see the
error of his ways or regain control of what he likely sees as
a dangerous and irrational member of his household (Mark 3:31-35).

The half-brothers part ways. In the synoptic gospels this is their last recorded meeting before Jesus’ death.

For Jesus this rupture in relations means liberty. He is no longer answerable to James for his life and conduct. He is accountable only to God. From the time of his baptism by John, Jesus has extricated himself from the oppressive confines of his brother’s household. He is no longer the carpenter’s son. He has discovered his true identity as the Son of God, and now at age thirty, for the first time in his life, he is able to freely walk out the full meaning of that identity.

In the same way, Jesus called on his disciples to abandon all, including family, and come and follow him in a radical new way of life. (See Luke 14:25–27.) He is the Son of God. This truth becomes the central theme—the very core—of his teaching. His followers are children of God. He teaches them to pray to their heavenly Father. The fatherhood of God is at the heart of his message to the people. In the gospels, Jesus only directly addresses God by the name of ‘father’ or even ‘abba’ (daddy) except when quoting scripture.

As cited earlier, when he is called to see his mother and brothers outside the home where he is teaching, he answered,

“Who are my mother and my brothers?”

Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.” (Mark 3:31–35)

Please note Jesus does not say, “Whoever does God’s will is my brother and sister and mother and father.”

The father figure appears to be missing in this happy family circle. Or is he? For Jesus, his father is God, and his heavenly Father oversees this—his spiritual family gathered before him. His followers are his family.

The fatherhood of God is so central to Jesus that he later instructs his disciples with these words:

But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah. (Matthew 23:8–10)

Indeed, according to Jesus’ radical new teaching, entrance into the kingdom of God is only possible through spiritual rebirth. Natural birth is insufficient. God must become your Father through the inner working of the Holy Spirit. His conversation with the Pharisee Nicodemus
makes this point clear:

He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.”

Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”

“How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”

Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’” (John 3:2–7)

Citizenship in the heavenly kingdom is only conferred on those who are born of the Spirit through faith. Jesus made his own conception by the Holy Spirit the blueprint for his followers. They too must become living repositories of divine DNA. They too, by the process of spiritual rebirth, must become children of the heavenly Father. Baptism by immersion came to symbolize this inner transformation—this spiritual rebirth.

In his introductory remarks on the ministry of Jesus, John gives us further insight into this new creation—this new birth into the family of God:

He [Jesus] came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God. (John 1:11–13)

Though Jesus was rejected by members of his own family as insane, he started a new spiritual family, a family born of God. Within that spiritual family he found a love and acceptance that superseded that of his brothers and sisters by birth. The importance of family by natural descent was replaced by the importance of spiritual rebirth. This was a radically new family—God’s family.

We can easily underestimate the dramatic shift in thinking that this required of his followers. Approaching God as a loving Father was a truly revolutionary concept. The Jewish God was austere, stern, distant and demanding; or so it was thought. But Jesus, God’s son, presented a totally different view of Him. He saw a caring Father who was as close as a whispered prayer—as near as our next breath. In the Old Testament the dominant metaphor for God is king—the ultimate ruler; in the gospels it is father—a family member.

Jesus’ Sermon on the Mount presents us with a compassionate God who truly cares about his people:

Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life?

And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you—you of little faith? So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. (Matthew 6:26–34)

The contemporary teachers of the law were all about the outward observance of the rules and strict adherence to the rigours of the written code. This was a tightly controlled and religiously regimented society. In this stifling social atmosphere, the message that Jesus brought was like a breath of fresh air. God was not an uptight, omniscient slave master. He was actually a loving heavenly Father, who provided for his children’s needs.

It should come as no surprise then that people flocked to his teaching.

The implications of spiritual rebirth—this born-again experience—cannot be overstated. In a society where the family unit was all-important, this was a dramatic departure from the norm. The Jewish faith was and is rooted in the family from its very inception, beginning with the family of Abraham. Your place within the faith is based on heredity and lineage. You are a Jew because you were born a Jew—because your parents are Jewish, you can trace back your lineage to Abraham.

Furthermore, this is a closed tribal system. Entrance into the faith, with very few exceptions, is exclusively by birth. God’s chosen people are chosen by birth. According to accepted Jewish teaching of the time, God has no adopted children. You must be born into the faith. Jews saw (and continue to see) themselves as heirs to the covenant God made first with Abraham, then with Moses, and then the children of Israel. But Jesus was describing a new, more direct way of relating to God.

The only way for a male outsider to enter this closed religious system was by a dramatic, painful and even dangerous outward physical change—circumcision. A woman’s only portal into the faith was through her husband or father.

Jesus’ teaching on entrance into the kingdom of God through spiritual rebirth threw this entire religious system into disarray. It began with the repentance call of John the Baptist:

John said to the crowds coming out to be baptized by him, “You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” (Luke 3:7–9)

The Jewish leadership rejected John’s message of repentance and baptism even as they later rejected the message of rebirth as preached by Jesus. They needed no repentance; they were children of Abraham. Their lineage alone guaranteed them a place in the kingdom of God, or so they thought. Jesus did not hesitate to prick their self-righteous balloon:

To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.”

They answered him, “We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?”

Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed. I know that you are Abraham’s descendants. Yet you are looking for a way to kill me, because you have no room for my word. I am telling you what I have seen in the Father’s presence, and you are doing what you have heard from your father.”

“Abraham is our father,” they answered.

“If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father.”

“We are not illegitimate children,” they protested. “The only Father we have is God himself.”

Jesus said to them, “If God were your Father, you would love me, for I have come here from God. I have not come on my own; God sent me. Why is my language not clear to you? Because you are unable to hear what I say. You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. Yet because I tell the truth, you do not believe me! Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me? Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God.” (John 8:31–47)

Jesus looked beyond the outward and physical into the heart. (See Matthew 15:10–20). The human heart needs to be cleansed through repentance, and the human spirit, dead in sin, needs to be born again by faith through the Holy Spirit. This teaching was completely contrary to the outward religious standard of the times. For many, religion was merely an ongoing parade of hypocrisy. It was a public show one engaged in for the sake of appearance, but Jesus continually cut through the religious clutter to get to the heart. In his sermon on the mount, Jesus pointed out this hypocrisy and called for a genuine change of heart. (See Matthew 6:1–18).

Furthermore, Jesus allowed no place for middle ground. You align yourself either for or against him. In that respect he was and is a highly divisive figure. In the discourse cited above, Jesus essentially called his detractors sons of the devil. They in turn thought the same of him:

The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?” (John 8:48)

This was an insult of the highest order, but Jesus did not back down. In fact, he upped the ante. He closed off this heated discussion in the temple courts by claiming to be God:

“Very truly I tell you,” Jesus answered, “before Abraham was born, I am!” At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds. (John 8:58–59)

He did not say, “Before Abraham was born, I was.” Jesus said, “Before Abraham was born, I am.” In so doing, he identified himself as Deity, the pre-existent one, the creator of the universe and the great “I am” of the Hebrew covenant. (See Exodus 3:14.)

To his listeners, this was blasphemy of the highest order. One should not be surprised that they tried to stone him. These are not the words of someone whom society would consider normal. They resembled the ravings of a madman.

So, then it would appear that James was right. His older brother was “out of his mind” (Mark 4:21). Here in Jesus’ own words, we have the text that proves that James was right in trying to prevent his brother from propagating this lunacy—this heresy—this fanatical teaching. Jesus claimed to be God. There can be no doubt that James believed Jesus would bring disgrace upon the whole family. This is why James distanced himself from his older brother. Undoubtedly, James also used his influence to prevent the other family members from falling under the spell of his brother, the deluded heretic.

As for Jesus, having left his natural family, he founded his own spiritual family of followers. From these he demanded absolute personal loyalty:

Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn

‘a man against his father, a daughter against her mother,
a daughter-in-law against her mother-inlaw—
a man’s enemies will be the members of his own household.’

Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it. (Matthew 10:34–39)

Membership in Jesus’ family of born-again believers required absolute commitment—a commitment that superseded one’s commitment to flesh and blood family members. The cost of true discipleship was high, and it remains high today.

But Jesus was not asking his disciples to do anything that he did not ask of himself. His own household was divided and hostile to his mission. In a very real sense, his statement simply reflects the strife and division Jesus experienced within his family. He faced extreme opposition from his own family, and he anticipated that his disciples would face the same level of hostility as they chose to wholeheartedly follow him. Many believers throughout history and even today face severe opposition from family members as they seek to follow Jesus. Some have paid the ultimate price as martyrs at the hands of enraged family members.

Yes, Jesus came to bring a sword. He divided the Jewish nation, and he divided his family. The number of his f ollowers—his spiritual family—was growing, but so too was the opposition to his ministry.

Soon Mary would feel the soul-piercing power of the sword. This was the sword that the prophet Simeon spoke of during Jesus’ dedication as an infant in the temple many years earlier.

Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.” (Luke 2:34)

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

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A House Divided

15 Sunday Mar 2026

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James: the Lynchpin of Our Faith — Chapter 5

The family rift that is evident in John’s Gospel did not appear overnight. Undoubtedly, it had been growing for years. Most likely it worsened after Joseph’s death. His authority as the head of the home would certainly have had a calming effect, but with his passing, the simmering rivalry between the sons of Joseph and the firstborn son of Mary boiled to the surface.

Luke tells us that Jesus was thirty years old when he began his public ministry (Luke 3:23). All four gospel writers agree that it was his relative, John the Baptist, who lit the spark in Jesus that set the world ablaze. Jesus’ baptism by his cousin John was the starting point of the meteoric rise of Jesus’ ministry (Luke 1:36). The latent potential of his divine DNA suddenly came alive. His baptism experience marked a dramatic turning point in his life.

When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.” (Luke 3:21–22)

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The three synoptic gospels, Matthew, Mark and Luke provide essentially the same description of this transformative event. The Triune God is manifest: Father, Son and Holy Spirit. The Father speaks words of affirmation to his Son, and the Holy Spirit descends in bodily form to empower Jesus for the mission that lay before him. The gospel writers leave no doubt that everything that follows in Jesus’ ministry had its starting point in this turning-point experience.

If Jesus the man ever questioned his own divinity, every shred of doubt was removed in that moment. This was heaven-sent confirmation. His Father had spoken—had spoken audibly. From the age of twelve, Jesus knew of his divine origin—his life source—and now he knew his destiny. He was God’s son. Though his brothers rejected him, though the world rejected him, he knew the love of his Father. And in the days that followed, nothing would deflect him from doing his Father’s will.

Called, chosen and approved by his Father, Jesus was now ready to walk out his redemptive mission.

John the Evangelist, the gospel writer, gives us a different perspective on this event. In John’s gospel we see the baptism of Jesus through the eyes of the one who performed it, John the Baptist:

The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”

Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’ I have seen and I testify that this is God’s Chosen One.” (John 1:29–34)

John the Baptist’s testimony adds considerably to our understanding of this life-defining event. Chiefly, he identifies for us who Jesus really is. In a moment of divine revelation, he declares, “Look, the Lamb of God, who takes away the sin of the world!”

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John the Baptist did not live to witness Jesus’ death on the cross, but in that instant, he caught a glimpse of what lay ahead for the man he identified as the Messiah. He saw the sacrificial nature of Jesus’ mission.

In his own words, John tells us his own mission has now been fulfilled. “The reason I came baptizing with water was that he might be revealed to Israel.”

John the Baptist’s ministry will decrease; the ministry of the Christ, the anointed one, will increase. The torch has been passed. The new covenant has begun.

The Baptist makes no mention of the Father’s affirming voice from heaven, but he provides more detail about the coming of the Holy Spirit. He emphasizes that the Spirit remained on Jesus. From that moment on, the miraculous power that is evident in Jesus’ life can be directly attributed to the Holy Spirit remaining on him.

John’s endorsement of Jesus’ divine calling and ministry stand in sharp contrast to the rejection Jesus would later experience from James and the other members of his immediate family. For reasons we will never fully know, this blood relative recognized in Jesus what his brothers completely missed. Those who are too close sometimes fail to grasp what is patently evident to an outsider. Undoubtedly, John’s affirmation of Jesus carried considerable weight, since he was a public figure of national renown. Yet as we will see, it did not appear to persuade James.

This raises the question of where James stood regarding John the Baptist. There is no indication in scripture that James and the other family members submitted to John’s baptism. The gospel writers and John in particular give us the impression that Jesus acted alone. He came for baptism apart from his family. This was solely his decision, without the support or presence of his family.

This seems rather unusual given that John the Baptist was a close relative, and there was a strong bond between Mary and John’s mother Elizabeth at the time of their pregnancies—a bond so strong that Mary spent three months living in the home of Zechariah and Elizabeth (Luke 1:39–56). Though the gospels are silent on this matter, it is easy to imagine these two families spending time with each other on special occasions such as the Passover. It is not unreasonable to surmise that as boys, John, Jesus, and James were playmates. Did they drift apart over time or was there a sudden rupture in relations?

In his adult life did James disapprove of John the Baptist’s message and tactics? The gospels leave the impression that John’s call for repentance and baptism was broadly accepted by the people of the time, but he raised the ire of one particular group.

But when he [John] saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham.” (Matthew 3:7–9)

Later in Jesus’ interaction with the Pharisees and religious authorities, it is abundantly clear that they have rejected John’s call for repentance. See Matthew 21:23–27. If James embraced the teachings of the Pharisees, it is probable that he opposed John’s message and his call for baptism. With their strict adherence to the Law and their extreme pride in Jewish heritage, the Pharisees and their teachings might have found a welcome home within the mind of James. His writings have often been described as having a legalistic bent.

If as a young man James fell under the sway of the Pharisees, he would find himself opposing both John the Baptist and Jesus, his own brother. Again, though the scriptures are silent on this topic, it seems quite likely that this was a family divided along religious lines.

The writers of the synoptic Gospels tell us that immediately following his baptism, Jesus entered a forty-day period of fasting:

At once the Spirit sent him out into the wilderness, and he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him. (Mark 1:12–13)

Then, having overcome the temptations of the flesh and of Satan, (see Mathew 4:1-11) Jesus began his public ministry in the power of the Holy Spirit and under the watchful eye of his heavenly Father. The impact across the region is felt almost immediately.

Matthew gives us this summative overview:

Jesus went throughout Galilee, teaching in their synagogues, proclaiming the good news of the kingdom, and healing every disease and sickness among the people. News about him spread all over Syria, and people brought to him all who were ill with various diseases,
those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed; and he healed them. Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him. (Matthew 4:23–25)

What had come over the carpenter’s son? What did Jesus’ family think of this dramatic turn of events? Within a few months this young man, conceived out of wedlock, had become a much sought after religious teacher, a healer, and a crowd-gathering celebrity. Did they approve?

Mark’s Gospel provides us with a clear answer:

Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat. When his family heard about this, they went to take charge of him, for they said, “He is out of his mind.” (Mark 3:20–21)

The answer is an unambiguous “No!” No, they did not approve. They thought he was insane. We know from John’s Gospel that Jesus’ brothers did not believe in him. Now we discover that they truly thought he had gone mad. Their own words best convey their rendered judgement, “He is out of his mind.”

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They considered him to be a raving lunatic incapable of conducting his own affairs. Why else would they go to take charge of him? Furthermore, they were not alone in this opinion. Mark’s account continues:

And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons he is driving out demons.”

So Jesus called them over to him and began to speak to them in parables: “How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand; his end has come. In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house. Truly I tell you, people can be forgiven all their sins and every slander they utter, but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin.”

He said this because they were saying, “He has an impure spirit.” (Mark 3:22–30)

In brief, Jesus’ family thought he was insane and the teachers of the law from Jerusalem thought he was demon possessed. The opinion of these teachers of the law may have had a good deal of influence on James. It is worth noting that these would be the same religious leaders from Judea that according to John were trying to kill Jesus. See John 7:1. This can hardly be described as a resounding endorsement of Jesus’ ministry!

But then Jesus has always been a controversial figure throughout history. The great twentieth-century thinker C.S. Lewis, in his defense of orthodox Christian faith, makes this insightful statement regarding Jesus:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. (C.S. Lewis, Mere Christianity (MacMillan, 1952), pp. 55–56.)

His enduring love stretches beyond the horizon — photo by David Kitz

There is no convenient middle ground concerning Jesus. It has always been thus, even for the members of his immediate family. Yet there is one thing abundantly clear from Mark’s account: this is a deeply divided family. Mary may have believed in the messianic mission of her firstborn son, but it is apparent her other sons do not. They believe Jesus is out of his mind, and, bringing their mother with them, they set off to rescue their errant half-brother from his delusion.

In his discussion with the teachers of the law, Jesus refutes the idea that he is demon possessed with the argument that a kingdom or a house divided against itself cannot stand. There is a good deal of irony at play here since his own family is divided, and now he finds himself on the outs with most of them. Do they too believe he is demon possessed? Quite possibly, though we are not explicitly told.

Mark continues his account of these events:

Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. A crowd was sitting around him, and they told him, “Your mother and brothers are outside looking for you.”

“Who are my mother and my brothers?” he asked.

Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.” (Mark 3:31–35)

Obedient Christian believers—Christ’s followers—draw a great deal of warmth and comfort from this passage. They are identified as brothers, sisters, and mothers to their Lord. What amazing words of love and embrace!

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But there is a stinging flip side to this affirmation. The members ofJesus’ own family stand excluded. Both literally and figuratively they are on the outside—on the outside of the home looking in. For them this is a backhanded rebuke of the highest magnitude. They are not deemed to be part of this happy family of followers—Jesus’ spiritual family—but neither do they want to be.

What appears to follow (though Mark provides us with no further details) is a classic standoff. We are not even told if Jesus agrees to go out and meet with his biological family; presumably he did not. If he knew their intentions, it may have been wise to not meet with them. The brothers might try to take him by force.

Were harsh words exchanged? Perhaps.

Did Jesus try to reassure them that he was sound of mind? Maybe. The silence of scripture on this matter allows some room for conjecture.

But ultimately from the three gospel accounts that record this incident, (Matthew 12:46–50, Mark 3:31–35, Luke 8:19–21) we can only reach one conclusion: Jesus continues on with his ministry, and his brothers returned to Nazareth without their wayward older sibling. They may consider him insane, but Jesus is not about to change course and yield to their will. He is doing his Father’s will. He is going about his Father’s business.

The rift between them has widened immeasurably. Can it ever be bridged? In effect Jesus has disowned them, and they in turn have abandoned him to his own will. The gulf between them is enormous.

In the days ahead the implications of this rift will play out in stunning ways.

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

To view further details or purchase directly from the author click here.

Jesus Washes His Disciples Feet

11 Wednesday Mar 2026

Posted by davidkitz in Psalm 38, Psalm 39, Psalm 40, Psalm 41, Psalm 42, Psalms

≈ 1 Comment

Tags

betrayal, disciples, Jesus, Jesus' sacrifice, Peter, Prayer, Psalms, Scripture, Simon Peter, Spirit of God, temptations, the LORD, washing feet

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

Fountain, Butchart Gardens, Victoria, BC — photo by David Kitz

Today’s

Reading: Psalm 42:1-5

Listen to today’s reading by Jonathan Dent:

LORD God,
I thank you for Jesus.
I am thankful you are the true water of life
and when we drink of your Spirit,
springs of water flow from us
to you and to others.
Hallelujah!
Amen.

— — — —

Jesus Washes His Disciples Feet

Jesus knew that the Father
had put all things under his power,
and that he had come from God
and was returning to God; so he got up from the meal,
took off his outer clothing,
and wrapped a towel around his waist. After that,
he poured water into a basin
and began to wash his disciples’ feet,
drying them with the towel
that was wrapped around him.

He came to Simon Peter,
who said to him,
“Lord, are you going to wash my feet?”

Jesus replied,
“You do not realize now what I am doing,
but later you will understand.”

“No,” said Peter,
“you shall never wash my feet.”

Jesus answered,
“Unless I wash you, you have no part with me.”

“Then, Lord,” Simon Peter replied,
“not just my feet
but my hands and my head as well!”

Jesus answered,
“Those who have had a bath
need only to wash their feet;
their whole body is clean.
And you are clean,
though not every one of you.” For he knew who was going to betray him,
and that was why he said not every one was clean.
(John 13:3-11).

* * *

This is love:
not that we loved God,
but that he loved us and sent his Son
as an atoning sacrifice for our sins.
(1 John 4:10 NIV)

Para la publicación de Salmos 365 de hoy en español haga clic aquí.

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Ideal for the Season of Lent

Watch the triumphal entry of the donkey-riding king through the eyes of Marcus Longinus, the centurion charged with keeping the streets from erupting into open rebellion.

Look behind the scenes at the political plotting of King Herod, known as the scheming Fox for his ruthless shrewdness.

Get a front-row seat to the confrontation between the Jewish high priest Caiaphas and the Roman governor Pontius Pilate.

Understand as never before the horror of the decision to save a brutal terrorist in order to condemn the peaceful Jew to death.

To view further details or purchase click here.

Jesus Predicts His Betrayal

10 Tuesday Mar 2026

Posted by davidkitz in Psalm 38, Psalm 39, Psalm 40, Psalm 41, Psalms

≈ 2 Comments

Tags

betrayal, Jesus, Jesus' sacrifice, Judas, Prayer, Psalms, Scripture, temptations

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 41:7-13

Listen to today’s reading by Jonathan Dent:

LORD God,
I thank you for Jesus.
He faced the cross
and overcame all temptations.
Through Jesus,
and with his help,
I can overcome all things,
even betrayal.
Amen.

— — — —

Jesus Predicts His Betrayal

“I am not referring to all of you;
I know those I have chosen.
But this is to fulfill this passage of Scripture:
‘He who shared my bread
has turned against me.’
I am telling you now before it happens,
so that when it does happen
you will believe that I am who I am.
Very truly I tell you,
whoever accepts anyone I send accepts me;
and whoever accepts me
accepts the one who sent me.”
After he had said this,
Jesus was troubled in spirit and testified,
“Very truly I tell you,
one of you is going to betray me”
(John 13:18-21).*

This is love:
not that we loved God,
but that he loved us and sent his Son
as an atoning sacrifice for our sins.
(1 John 4:10 NIV)

Para la publicación de Salmos 365 de hoy en español haga clic aquí.

Pray for enduring peace in Israel and Gaza,
and continue to pray for peace to return to Ukraine and Russia!

Ideal for the Season of Lent

Watch the triumphal entry of the donkey-riding king through the eyes of Marcus Longinus, the centurion charged with keeping the streets from erupting into open rebellion.

Look behind the scenes at the political plotting of King Herod, known as the scheming Fox for his ruthless shrewdness.

Get a front-row seat to the confrontation between the Jewish high priest Caiaphas and the Roman governor Pontius Pilate.

Understand as never before the horror of the decision to save a brutal terrorist in order to condemn the peaceful Jew to death.

To view further details or purchase click here.

James: the Lynchpin of Our Faith — Chapter 9

Today’s quote and prayer from “Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 55:1-8 (NIV)*

LORD God help me remember I have a friend in Jesus. I can bring my troubles, sorrows, and losses to Him. I offer you my thanks, Lord Jesus. You hear me when I call. Amen.

— — — —

Post Resurrection Reading: Receive His Peace

* * *

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. (1 John 3:16 NIV)

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for peace in Israel, Iran and the Middle East and continue to pray for peace to return to Ukraine and Russia!

Today’s quote and prayer from “Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 54 (NIV)*

LORD God help me to know the battle belongs to you and you are the ultimate victor. My trust is in you. I need not prove I am right. You will have the final say. Amen.

— — — —

Post Resurrection Reading: Their Minds Were Opened

* * *

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. (1 John 3:16 NIV)

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for peace in Israel, Iran and the Middle East and continue to pray for peace to return to Ukraine and Russia!

James: the Lynchpin of Our Faith — Chapter 8

Today’s quote and prayer from “Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 53 (NIV)*

LORD God of heaven and earth. I bow my knees before you. Grant me a pure heart so I can see you at work all around me in my daily life. In Jesus’ name, I pray. Amen.

— — — —

Post Resurrection Reading: Their Eyes Were Opened

* * *

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. (1 John 3:16 NIV)

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for peace in Israel, Iran and the Middle East and continue to pray for peace to return to Ukraine and Russia!

James: the Lynchpin of Our Faith — Chapter 7

James: the Lynchpin of Our Faith — Chapter 6

James: the Lynchpin of Our Faith — Chapter 5

Today’s quote and prayer from “Psalms 365: Develop a Life of Worship and Prayer

Today’s

LORD God, I thank you for Jesus. I am thankful you are the true water of life and when we drink of your Spirit, springs of water flow from us to you and to others. Hallelujah! Amen.

— — — —

Jesus Washes His Disciples Feet

He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”

Jesus replied, “You do not realize now what I am doing, but later you will understand.”

“No,” said Peter, “you shall never wash my feet.”

Jesus answered, “Unless I wash you, you have no part with me.”

“Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”

Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” For he knew who was going to betray him, and that was why he said not every one was clean. (John 13:3-11).

* * *

This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. (1 John 4:10 NIV)

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for peace in Israel, Iran and the Middle East and continue to pray for peace to return to Ukraine and Russia!

Today’s quote and prayer from “Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 41:7-13

LORD God, I thank you for Jesus. He faced the cross and overcame all temptations. Through Jesus, and with his help, I can overcome all things, even betrayal. Amen.

— — — —

Jesus Predicts His Betrayal

This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. (1 John 4:10 NIV)

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Pray for enduring peace in Israel and Gaza, and continue to pray for peace to return to Ukraine and Russia!

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

LORD God
help me remember
I have a friend in Jesus.
I can bring my troubles,
sorrows, and losses to Him.
I offer you my thanks, Lord Jesus.
You hear me when I call.
Amen.

Post Resurrection Reading:
Receive His Peace

This is how we know what love is:
Jesus Christ laid down his life for us.
And we ought to lay down our lives
for our brothers and sisters.
(1 John 3:16 NIV)

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

LORD God
help me to know the battle belongs to you
and you are the ultimate victor.
My trust is in you.
I need not prove I am right.
You will have the final say.
Amen.

Post Resurrection Reading:
Their Minds Were Opened

This is how we know what love is:
Jesus Christ laid down his life for us.
And we ought to lay down our lives
for our brothers and sisters.
(1 John 3:16 NIV)

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

LORD God
of heaven and earth.
I bow my knees before you.
Grant me a pure heart
so I can see you at work all around me
in my daily life.
In Jesus’ name, I pray.
Amen.

Post Resurrection Reading:
Their Eyes Were Opened

This is how we know what love is:
Jesus Christ laid down his life for us.
And we ought to lay down our lives
for our brothers and sisters.
(1 John 3:16 NIV)

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

LORD God,
I thank you for Jesus.
I am thankful you are the true water of life
and when we drink of your Spirit,
springs of water flow from us
to you and to others.
Hallelujah!
Amen.

He came to Simon Peter,
who said to him,
“Lord, are you going to wash my feet?”

Jesus replied,
“You do not realize now what I am doing,
but later you will understand.”

“No,” said Peter,
“you shall never wash my feet.”

Jesus answered,
“Unless I wash you, you have no part with me.”

“Then, Lord,” Simon Peter replied,
“not just my feet
but my hands and my head as well!”

Jesus answered,
“Those who have had a bath
need only to wash their feet;
their whole body is clean.
And you are clean,
though not every one of you.” For he knew who was going to betray him,
and that was why he said not every one was clean.
(John 13:3-11).

This is love:
not that we loved God,
but that he loved us and sent his Son
as an atoning sacrifice for our sins.
(1 John 4:10 NIV)

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

LORD God,
I thank you for Jesus.
He faced the cross
and overcame all temptations.
Through Jesus,
and with his help,
I can overcome all things,
even betrayal.
Amen.

This is love:
not that we loved God,
but that he loved us and sent his Son
as an atoning sacrifice for our sins.
(1 John 4:10 NIV)

Pray for enduring peace in Israel and Gaza,
and continue to pray for peace to return to Ukraine and Russia!