The Gates of Death

NLV  Job 38:17

Do you know where the gates of death are located? Have you seen the gates of utter gloom?

Photo by Vadim Babenko on Unsplash

Why is this ponderable?

 The Voice from the Whirlwind poses these questions to Job. The implied answer is no, for these seem to be divine prerogatives. For humans, heaven is a gated community, and we typically can’t even peer through. This is one reason (among many) near-death experiences inspire awe: They seem to give us a “God’s eye” view of what really lies beyond. They take us to the edge of the universe.

According to John Martin Fischer, professor of philosophy at the University of California, Riverside:

While Near Death Experience [NDE] is not exactly a scientific term, it has common characteristics among all who have had them:

• it takes place in a “near-death context” — a situation in which one’s life is in jeopardy.

•  the experience must occur while the individual is not wakefully conscious

•  include an “out of body” experience in which one seems to be floating above one’s physical form and can see it and its surroundings

•  a life review of significant events--both noble and sinister
  

• guidance by deceased loved ones or revered religious figures toward a “guarded” realm (a light in the darkness, a gated or fenced domain, the other side of a river).

• leaves the person profoundly transformed — less anxious about death, more spiritual, and more concerned with morality.

These sorts of experiences have been reported throughout history and across cultures. Plato described one in “The Republic” — the Myth of Er. They are partly dependent upon the particulars of an individual’s life situation, religion and culture, but there are common elements as well. For instance, the religious figures may be different — a Christian would see Christian figures, a Buddhist would see Buddhist figures, Hindu gods and goddesses would appear in a Hindu’s NDE, and so forth. Yet at a deeper level there is guidance by respected figures, a voyage led by trusted mentors from the known to the unknown. This time it is perhaps the most daunting journey, from life to death. Loving guidance on our last journey, or the last leg of our journey, is deeply resonant.

In popular literature, NDEs are almost always interpreted as supernatural events. They appear to prove that the mind is not the same as the brain and can continue after the brain stops functioning. So our conscious mind may have contact of some sort with a “heavenly” or nonphysical realm. The titles of popular books about NDEs proclaim that “heaven is for real” or that we have a “proof of heaven.” Medical doctors and neuroscientists writing about these issues claim that NDEs offer “evidence for the afterlife” and “consciousness beyond life.”

The proponents of a supernatural interpretation of NDEs insist that they are “real.” The neurosurgeon Eban Alexander’s “Proof of Heaven” even includes a chapter titled “The Ultra-Real.”

I do not deny that people — many people — really have NDEs, with their reported contents. They really have these experiences, just like people really dream. So NDEs are real in the sense of “authentic” — they really occur. No one should deny this; to do so is to disrespect a vast majority of those who sincerely report them.

Psalm 9:13

Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:

Psalm 107:18
Their soul abhorreth all manner of meat; and they draw near unto the gates of death.

So, what we need to ponder in these clues from the various cultural perspectives is not whether there is an afterlife, rather we need to ponder if this afterlife conforms to any expectations we have about it. While deniers proclaim that no human has ever come back from death to confirm or deny our expectations; that does not mean death is a dead end street. It only means “Eye has not seen, nor ear heard, nor have entered into the heart of man, the things which God has prepared for those who love."[1 Corinthians 2:9] Perhaps that is why no human in history has ever returned to share the experience. It is just too awesome!

What is Truth?

 

NLT John 18:38

“What is truth?” Pilate asked. Then he went out again to the people and told them, “He is not guilty of any crime."

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 Why is this passage ponderable?

Some of the world’s most famous philosophers have attempted to answer this perplexing question, yet it remains the most crucial of all questions. It is the question that we must ask ourselves if we want to make sense of anything in the wider universe, in our world or in our own lives. This is the single most important question that we can ask, and it lies at the core of several issues in modern society.

 The text is connected with the strangest scene ever witnessed in a court of justice since the world began. Much has been said and written concerning Pilate's conduct on this occasion. He has been represented as weak, unjust, and vacillating. The condemnation of ages rests upon his memory. With all this, we must concur. We cannot, however, less than perceive that he was anxious on the whole to do what was right; he would have been only too glad to set the prisoner free; in delivering Him to be crucified, he gave way to popular clamor against his own express convictions. Let us bear in mind that Christ submitted to be tried before Pilate of His own accord; it was His own voluntary act; there was no power in the universe that could have compelled Him to undergo such humiliation as this. Let us remember also what is even more important, that Christ is on His trial still; not as a culprit before Pilate, but as one who seeks admission to every human heart. Now, it has occurred to me, that the conduct of Pilate at this trial may serve to illustrate the conduct of many to whom the gospel is now preached.

I. THE QUESTION OF CHRIST. "Sayest thou this thing of thyself, or did others tell it thee of Me?" Setting aside the immediate reference of this question, let us turn to ourselves; by so doing we may learn two important lessons.

1. The danger of relying upon others in matters affecting the soul's welfare. The voice of the gospel to every one who inquires after the way of salvation is this: "Sayest thou this thing of thyself?" And this implies the possibility of our making religion the subject of our investigations, without being thoroughly awakened to its unspeakable importance in connection with ourselves. Bat, there is another and larger class of men who belong to neither of these classes — men who approach religion neither as men of the world nor as philosophers — men who conform to religious forms and observances simply because they are fashionable.

2. The necessity of acting upon our own convictions in these matters. Tills is suggested by the very tone of the question, "Sayest thou this thing of thyself?" We cannot serve God acceptably unless we obey the promptings of our own hearts, the dictates of our own consciences, the persuasions of our own minds. Though good works are beautiful in themselves, still, that which gives them their real value is the willingness, the heartiness, the thoroughness with which they are performed. We cannot help wondering in our serious moments that religion, which is confessedly of the highest importance to man, whether as a sojourner in this world or as a citizen of the world to come, should be made so little of in our daily life. All this shows how necessary it is that the question of our Savior should be brought home to every one of us — "Sayest thou this thing of thyself?" As far as we are personally concerned, it matters not so much what others may think, or say, or do; our chief business is to search our own hearts. I believe that much of our inconsistency — that glaring discrepancy between profession and practice — may be traced to the lack of honest self-examination.

II. THE ANSWER OF PILATE. "Am I a Jew?"

1. An unwarrantable assertion of superiority. "Am I a Jew?" These words sound very like an expression of scorn. To be thought a Jew would have been, in Pilate's estimation, little less than an insult. He was a Roman, a member of the race which then ruled the world, and therefore resented the very idea of being numbered among a despised and conquered people. You cannot have failed to observe the air of self-assurance with which some people nowadays speak of religion. They seem to take for granted, that to be religious is to be weak, ignorant, and superstitious. They consider their own godlessness to be an unmistakable proof of wisdom. From the vaunted pedestal upon which they stand, they look down upon those who endeavor to serve God, as the misguided victims of priestcraft and fanaticism. Their irreligiousness is their pride, their infidelity is their boast, their forgetfulness of God is their glory; to be influenced for a moment by purely religious motives they would regard as a disgrace. They are not "Jews" — not they! They are not religious — not they! but they are something better — they are philosophers, they are adepts in science, they are well-informed and accomplished men of the world! But how hollow such pretensions are, after all! The universal testimony of the best, the wisest, and most experienced of mankind is this: that religion alone is true wisdom; that they who fear God and keep His commandments occupy the most satisfactory position, both as regards time and eternity.

2. An unwarrantable assumption of indifference. "Am I a Jew?" Pilate seemed to argue, that since he was not a Jew, whether Christ was a king or not, was one which did not affect him. In claiming to be the Messiah, Christ made Himself King, not only of the Jews, but of the whole world. We frequently meet men who talk of religion as something which concerns everybody but themselves. They forsooth lead a kind of independent existence; being attached to no religious community — being interested in no religious faith. To every human being it is of infinite consequence whether the Christian religion be true or not. For if it be true, what hope can that man have who refuses to embrace it? And if it be false, what hope is there left for the restoration of our fallen race?

3. An unwarrantable renunciation of responsibility. "Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me," In these words, and indeed all through the trial, Pilate endeavors to cast upon others the whole of the responsibility connected with the condemnation of Christ.

A Man Had Two Sons

NLT Luke 15:11-32

 A man had two sons. ¹² The younger son told his father, ‘I want my share of your estate now before you die.’ So his father agreed to divide his wealth between his sons.

 Photo by Les Anderson on Unsplash

Why is this ponderable? 

Very soon after the younger son received the money, he decided that since he had so much money he would move to a different country and live it up. When he left, he left for good. He took every last thing he had and didn't plan on returning.

Although Jesus uses this parable to emphasize that our Father God allows us to make mistakes in life and will not judge us harshly for them there are still many other subtle points to ponder in this story.

Yes. It is a picture of God's unconditional love for us. This love does not depend on our faithfulness; it is unconditional. He loved us while we were still sinners. Though we are demanding and do not remain faithful, God is still our faithful and loving Father. So, when the prodigal son realizes his mistakes and chooses to return home to ask for forgiveness, his father does not chide him, but celebrates his homecoming. Filled with love and compassion, he ran to his son, embraced him, and kissed him.

Then he said to the servants, ‘Quick! Bring the finest robe in the house and put it on him. Get a ring for his finger and sandals for his feet.  And kill the calf we have been fattening. We must celebrate with a feast, for this son of mine was dead and has now returned to life. He was lost, but now he is found.’ So the party began.

The elder son becomes angry when he learns of his younger brother returning and the celebration for his return. The older brother was so caught up in working that he forgot why he was living. He was working to earn his keep, working to earn his father's love. In all his toils, he forgot that love is not something to be earned, but given.

The elder son changes his attitude when his father explained that he loved him too. He was a good son and gave the father no grief. But the younger son had been lost, and in his return the elder brother had regained a brother and the father had regained a son

So, we are left to ponder this seeming imbalance, and many of us are likely to react like the good son who feels cheated.  Doubtless, some of us wonder what was Jesus thinking when he told this story. It seems to favor the backsliders and arrogant above those of us who do the right thing all of our lives. It also begs the age-old question: Why do bad things happen to good people?

 While these feelings are normal human feelings, we must accept that God's ways are not our ways. If we were able to see our triumphs and struggles as God sees them, we might find that God is using our struggles as a prelude to our triumphs or as a way to keep us on the path to life rather than follow the road to perdition. After all, the prodigal son had to confront the consequences of his bad choices before he changes course. Meanwhile, the good son was not inclined to make such bad choices. Yet, both were free to make those choices. That is how God dispenses Justice and Mercy in the same package. If the prodigal son had not changed course, he would have disintegrated knowing that it was his doings--not God's. Likewise, if the good son had decided to follow in his brother's footsteps out of jealousy, he too would have availed himself to God's Justice and Mercy package. Either way, the boys father will love them unconditionally.

The Angel Spoke to the Women

 

NLT Matthew 28:5-6

  Then the angel spoke to the women. “Don’t be afraid!” he said. “I know you are looking for Jesus, who was crucified. ⁶ He isn’t here! He is risen from the dead, just as he said would happen. Come, see where his body was lying.

Photo by Sharon McCutcheon on Unsplash 

Why is this ponderable?

We know that the two "women" referred to in this passage are Mary Magdalene and Mary, the sister of Lazarus. We know it was early Sunday morning. We know that they came with ointments, salts and other materials used to dress bodies for final interment. Normally, this would have been done on the day of death, but handling the body of Jesus would have made them unclean and not permitted to participate in the feast of the Passover, which began on Friday at sundown. We also know that the stone used to seal the tomb had already been rolled in place, but the women hoped the guards would roll it back for them, so they could complete their mission. However, before they got to the tomb,"there was a great earthquake! For an angel of the Lord came down from heaven, rolled aside the stone, and sat on it. ³ His face shone like lightning, and his clothing was as white as snow. ⁴ The guards shook with fear when they saw him, and they fell into a dead faint" 

 

No doubt, both women were filled with fear too. Under normal circumstances, they might have fled and not looked back. But this was Jesus and they would not let their fear keep them away. So we are left to ponder this angel whose face shone like lightning and whose clothing was white as snow. 

 

Most Believers will take this event as just another mystical event associated with Jesus. After all, his birth was foretold by an angel and angels were mentioned often in the Old Testament. 

However, Non-Believers would be skeptical. Some would say the whole Easter story was fabricated by followers of Jesus as a way to address the resentment that overtook them when their great expectations were so bluntly dashed. The scientifically inclined might  subscribe to the Star Trek theory. Perhaps Jesus was a visitor from an advanced civilization and the angel was a crew member. They would say that the "great earthquake" was the roar of the space vehicle that moved the stone away and beamed up the body of Jesus to be refurbished. 

 

Nonetheless, whether we look at this event as believers or non-believers, it is still deeply ponderable.

 

 

Mercy and Justice

 

NIV Exodus 34:6-7

⁶ And he passed in front of Moses, proclaiming, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, ⁷ maintaining love to thousands, and forgiving wickedness, rebellion and sin.

 Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

Why is this ponderable?

This passage presents God as both an “all-just” and “all-merciful” judge. When we assess this in human terms, it is hard to reconcile. We are quick to criticize judges who are too lenient, letting hardened criminals off with a lecture and wrist slap. But, we also criticize the so-called "hanging judges" who meet out severe sentences for minor infractions. By our human assessment, the ideal judge does one or the other according to the severity of the crime committed. A murderer deserves time in prison if there are mitigating circumstances, or the death penalty if the murder was pre-meditated and cold-blooded. We expect no less from God. 

Our thought process runs something like this: an all-just judge will always “treat every offender with exactly the severity” deserved, while an all-merciful judge “treats every offender with less severity” than deserved. And as both cannot be true, the god described in Exodus 34 cannot be the God we worship. Yet the Bible we hold to be without error presents this contradiction as fact.  How can God, like a corrupt judge that ignores the law and leaves the guilty unpunished, remain righteous if He ignores the demands of His justice to have mercy on sinners? 

So how can this be? Granted, God is free to do as He wills, when He wills, to whom He wills, and no finite and fallen creature can tell Him otherwise. “‘Will the faultfinder contend with the Almighty? Let him who reproves God answer it.’ Then Job answered the LORD and said, ‘Behold, I am insignificant; what can I reply to Thee?’” (Job 40:2-4). Nonetheless, God cannot violate His flawless character, including His perfect justice. Should He pervert justice in a single case, He would cease to be perfect and thus cease to be God. Moreover, if He applied His strict justice without exception, He could be merciful to none. After all, Adam and Eve were cast from paradise for one sin. Thus, the argument that an all-just and all-merciful God cannot exist would seem to have merit. It would also appear that Scripture has created an unsolvable dilemma, calling into question its own coherence and trustworthiness, and the existence of the God it proclaims.  

Unlike our human concept of justice or mercy,  God's judgement has both embedded together. God has given us the freedom to make our own decisions. He has also given us bountiful advice on how to manage that free will. So when we reject that advice and go our own way, why do we blame God for the judgement we bring upon ourselves? Our free will is God's mercy. We are never forced to make bad choices nor should we expect rewards for making good choices. God's ways are not our ways. God gives us justice and mercy in the same package. Yet, even when we, like spoiled children, continue  to make bad choices, God mercy is infinite. So if death leaves us in an eternal prison of our own making, that will have been our choice--not God's.

Swords and Plowshares

NLT  Isaiah 2:4

 “God shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and spears into pruning hooks; nation shall not lift up sword against nation; neither shall they learn war anymore."

 

Photo by Brad Weaver on Unsplash

 

 Why is this passage ponderable?

There are more than 30 verses about the power of Swords and only 2 about the benefit of  Plowshares in the Bible.
 

During the Syro-Ephraimitic war (734–732 bce), Isaiah began to challenge the policies of King Ahaz of Judah. Syria and Israel had joined forces against Judah. Isaiah's advice to the young King of Judah was to place his trust in Yahweh. Yet judging from the biblical account of the world since that time, it does not appear that King Ahaz nor those kings who came along later, followed the advice of Isaiah.

 Section 2  in the book of Isaiah juxtapositions two basic themes: "the vanity of human self-confidence" and "the folly of worshipping false gods".  To attain true peace all nations must abstain from destructive activities, such as war and violence (symbolized by swords), and they must  favor peaceful, constructive activities (symbolized by plowshare, a farming implement). So, we must beat swords into plowshares if we want our children to inherit a peaceful world. Those who choose to live by the sword are destined to die by the sword. Jesus knew that even his apostoles would have difficulty trusting in God alone until they became infused with the Spirit, so in Luke 22:36-38 he says to them, “But now if you have a purse, take it, and also a bag; and if you don't have a sword, sell your cloak and buy one." 

This tendency by the apostles to favor the sword over God's protection is highlighted in all four Gospels.  Malchus,  the servant of the Jewish High Priest Caiaphas participated in the arrest of Jesus.  Simon Peter, being armed with a sword, cut off his ear in an attempt to prevent the arrest. This became a key teaching moment for Jesus who admonished Peter (Matthew 26:52, "Put away your sword, Those who use the sword will die by the sword."

In his letter to the Hebrews (Hebrews 4:12) Paul underscores the words of Jesus, “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”  He also writes this to the Ephesians ( Ephesians 6:17),  "Take the helmet of salvation, and the sword of the Spirit, which is the word of God."

So we must ponder how in this 21st Century AD, we are still unable to reconcile the advice of Jesus and Paul with the 37 references to using the sword and only a few herolding the success of trusting in God.

Exodus 17:13    So Joshua overwhelmed Amalek and his people with the edge of the sword.
Joshua 11:10-12    Then Joshua turned back at that time, and captured Hazor and struck its king with the sword; for Hazor formerly was the head of all these kingdoms. They struck every person who was in it with the edge of the sword, utterly destroying them; there was no one left who breathed. And he burned Hazor with fire. Joshua captured all the cities of these kings, and all their kings, and he struck them with the edge of the sword, and utterly destroyed them; just as Moses the servant of the Lord had commanded. 

Joshua 19:47    The territory of the sons of Dan proceeded beyond them; for the sons of Dan went up and fought with Leshem and captured it. Then they struck it with the edge of the sword and possessed it and settled in it; and they called Leshem Dan after the name of Dan their father. 

Judges 20:17    Then the men of Israel besides Benjamin were numbered, 400,000 men who draw the sword; all these were men of war.
2 Samuel 24:9    And Joab gave the number of the registration of the people to the king; and there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.
2 Samuel 23:10    He arose and struck the Philistines until his hand was weary and clung to the sword, and the Lord brought about a great victory that day; and the people returned after him only to strip the slain.
1 Samuel 21:8-9   David said to Ahimelech, “Now is there not a spear or a sword on hand? For I brought neither my sword nor my weapons with me, because the king’s matter was urgent.” Then the priest said, “The sword of Goliath the Philistine, whom you killed in the valley of Elah, behold, it is wrapped in a cloth behind the ephod; if you would take it for yourself, take it. For there is no other except it here.” And David said, “There is none like it; give it to me.”
2 Samuel 23:12    But he took his stand in the midst of the plot, defended it and struck the Philistines; and the Lord brought about a great victory.
2 Samuel 1:14-16    Then David said to him, “How is it you were not afraid to stretch out your hand to destroy the Lord’s anointed?” And David called one of the young men and said, “Go, cut him down.” So he struck him and he died. David said to him, “Your blood is on your head, for your mouth has testified against you, saying, ‘I have killed the Lord’s anointed.’”
1 Samuel 15:33    But Samuel said, “As your sword has made women childless, so shall your mother be childless among women.” And Samuel hewed Agag to pieces before the Lord at Gilgal.
1 Samuel 17:51    Then David ran and stood over the Philistine and took his sword and drew it out of its sheath and killed him, and cut off his head with it. When the Philistines saw that their champion was dead, they fled.
1 Samuel 22:18-19    Then the king said to Doeg, “You turn around and attack the priests.” And Doeg the Edomite turned around and attacked the priests, and he killed that day eighty-five men who wore the linen ephod. And he struck Nob the city of the priests with the edge of the sword, both men and women, children and infants; also oxen, donkeys, and sheep he struck with the edge of the sword.
1 Kings 19:1    Now Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword.
2 Kings 19:37    It came about as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezer killed him with the sword; and they escaped into the land of Ararat. And Esarhaddon his son became king in his place.
Joshua 6:21    They utterly destroyed everything in the city, both man and woman, young and old, and ox and sheep and donkey, with the edge of the sword.
1 Kings 2:34    Then Benaiah the son of Jehoiada went up and fell upon him and put him to death, and he was buried at his own house in the wilderness.
1 Samuel 31:4-6    Then Saul said to his armor bearer, “Draw your sword and pierce me through with it, otherwise these uncircumcised will come and pierce me through and make sport of me.” But his armor bearer would not, for he was greatly afraid. So Saul took his sword and fell on it. When his armor bearer saw that Saul was dead, he also fell on his sword and died with him. Thus Saul died with his three sons, his armor bearer, and all his men on that day together.
1 Chronicles 10:4    Then Saul said to his armor bearer, “Draw your sword and thrust me through with it, otherwise these uncircumcised will come and abuse me.” But his armor bearer would not, for he was greatly afraid. Therefore Saul took his sword and fell on it.
Acts 16:27    When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped.
Genesis 3:24    So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life.
Numbers 22:21-23    So Balaam arose in the morning, and saddled his donkey and went with the leaders of Moab. But God was angry because he was going, and the angel of the Lord took his stand in the way as an adversary against him. Now he was riding on his donkey and his two servants were with him. When the donkey saw the angel of the Lord standing in the way with his drawn sword in his hand, the donkey turned off from the way and went into the field; but Balaam struck the donkey to turn her back into the way.
Deuteronomy 33:29    “Blessed are you, O Israel;
Who is like you, a people saved by the Lord,
Who is the shield of your help
And the sword of your majesty!
So your enemies will cringe before you,
And you will tread upon their high places.”
Leviticus 26:6-8    I shall also grant peace in the land, so that you may lie down with no one making you tremble. I shall also eliminate harmful beasts from the land, and no sword will pass through your land. But you will chase your enemies and they will fall before you by the sword; five of you will chase a hundred, and a hundred of you will chase ten thousand, and your enemies will fall before you by the sword.
Ezekiel 32:11-12    For thus says the Lord God, “The sword of the king of Babylon will come upon you. By the swords of the mighty ones I will cause your hordes to fall; all of them are tyrants of the nations,
And they will devastate the pride of Egypt,
And all its hordes will be destroyed.
Psalm 45:3    Gird Your sword on Your thigh, O Mighty One,
In Your splendor and Your majesty!
Micah 5:6    They will shepherd the land of Assyria with the sword,
The land of Nimrod at its entrances;
And He will deliver us from the Assyrian
When he attacks our land
And when he tramples our territory.
Exodus 5:3    Then they said, “The God of the Hebrews has met with us. Please, let us go a three days’ journey into the wilderness that we may sacrifice to the Lord our God, otherwise He will fall upon us with pestilence or with the sword.”
Matthew 10:34    “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword.
2 Chronicles 20:9    ‘Should evil come upon us, the sword, or judgment, or pestilence, or famine, we will stand before this house and before You (for Your name is in this house) and cry to You in our distress, and You will hear and deliver us.’
Psalm 7:12    If a man does not repent, He will sharpen His sword;
He has bent His bow and made it ready.
Isaiah 31:8    And the Assyrian will fall by a sword not of man,
And a sword not of man will devour him.
So he will not escape the sword,
And his young men will become forced laborers.
Jeremiah 50:35-37    “A sword against the Chaldeans,” declares the Lord,
“And against the inhabitants of Babylon
And against her officials and her wise men!
“A sword against the oracle priests, and they will become fools!
A sword against her mighty men, and they will be shattered!
“A sword against their horses and against their chariots
And against all the foreigners who are in the midst of her,
And they will become women!
A sword against her treasures, and they will be plundered!
Ezekiel 11:8-10   You have feared a sword; so I will bring a sword upon you,” the Lord God declares. “And I will bring you out of the midst of the city and deliver you into the hands of strangers and execute judgments against you. You will fall by the sword. I will judge you to the border of Israel; so you shall know that I am the Lord.
Ezekiel 21:3    and say to the land of Israel, ‘Thus says the Lord, “Behold, I am against you; and I will draw My sword out of its sheath and cut off from you the righteous and the wicked.
Ezekiel 33:2    “Son of man, speak to the sons of your people and say to them, ‘If I bring a sword upon a land, and the people of the land take one man from among them and make him their watchman,
Revelation 2:12    “And to the angel of the church in Pergamum write:The One who has the sharp two-edged sword says this:

 

 

Five Barley Loaves

 

NLT John 6:9

“There’s a young boy here with five barley loaves and two fish. But what good is that with this huge crowd?”

 

Five Loaves And Two Fish – Jimmy Akin

 

 Why is this passage ponderable?

In Bible times, barley was much more widely cultivated than now and was the main food of the poor. It was always valued less than wheat 

The five loaves did not resemble large loaves of bread such as one might purchase at a bakery today. Rather the unleavened wafers of barley bread resembled small, flat pitas, each one, perhaps sufficient as one or two servings. The course barley bread, less expensive than wheat flour, made a staple for the poor. The two fish were probably dried sardines, such as the fisheries from Magdala produced. 

Loaves made of barley feature in the story of the feeding of the 5000 in John's Gospel in the New Testament (John 6:9). It is often mentioned in Islamic sources as a commoner's food in comparison with wheat bread, perceived as a sort of luxury item.

Barley bread is low in carbohydrates and provides vitamins and minerals, fiber, selenium and many other nutrients that are not found in breads made with refined bread flour — and nutritionists say the dietary benefits of barley are significant and more beneficial than other grains.

Barley is a plant. The grain of barley is used to make medicine. Barley is used for lowering blood sugar, blood pressure, and cholesterol, and for promoting weight loss. It is also used for digestive complaints including diarrhea, stomach pain, and inflammatory bowel conditions.

Barley grass powder is rich in several sleep-promoting compounds, including GABA, calcium, tryptophan, zinc, potassium, and magnesium. According to a 2018 review, barley grass powder may promote sleep and help prevent a range of other mental disorders. 

Barley is a nutritious whole grain that's high in fiber. High fiber diets rich in whole grains have been shown to have a protective effect on lung function and may reduce the risk of mortality from lung-related diseases

This is ponderable because John's Gospels are laden with hidden meanings that, like the parables of Jesus, are crafted to convey eternal Truths to those who trust God but remain hidden from those who would blemish the truth for personal gain. Dr. Daniel G. Amen, who has done extensive research on "brain health" lists barley as the one grain with nutrients that are most beneficial to brain health. Yet, just as it was in the time of Jesus, barley is considered a less desirable flour more suited for the poor and for animal feed than the wheat and rye flour popular today.