ivory tower' movement which sought to deny any place for ordinary people.

2. In His ministry of healing, Jesus showed exceptional compassion and empathy with and toward those who were suffering, plainly having no regard as to the sufferer's general background, previous religious behaviour, nor social standing: Harlots, Roman soldiers, the wealthy and the desperately poor were all the same to Jesus who refused to discriminate in such matters. Indeed, the New Testament presents us with strong evidence that the healing ministry of Jesus only increased the religious authorities opposition to Him, this gathered pace, of course, when He healed on the Sabbath (Mark 3:1-6). Jesus healed people who were not recognised socially by these authorities, who would normally shun all contact with them, therefore those authorities increasingly felt hostile to Him and very soon sought for an early conclusion to His ministry; Jesus' action of healing on the Sabbath accelerated this opposition.

We must also note that the Pharisaic movement of this period held rather a strong flavour that the sick deserved to be sick, at least in the great majority of cases; certainly such people should not detain nor hinder the strong necessity of ongoing religious duty, separation and observance. When Jesus chose to go out of His way to heal the sick, even entering the homes of the socially despised, the religionists could only view His conduct as a very bad example.

So we may observe that even in His social interactions and behaviour Jesus did not show any support for Jewish elitism or exclusivism, save that He obviously did recognise that'salvation is of the Jews' (John 4:22), referring to the Divine Revelation within the Hebrew Scriptures (our Old Testament). So Jesus supported the revelation within Holy Scripture, and agreed that the Pharisees did expound those Scriptures, but he did not support the way those Scriptures were often being interpreted by these people in His own day (Matthew 23).

Inclusion: Organisationally and Theologically

We now need to move on and to consider certain comments of Jesus which reveal His inclusivity more organisationally and theologically. Typically of Jesus, these points are seemingly just mentioned in passing, yet they reveal a theological scope which must have been stunning at the time and, even today, is frequently not truly appreciated.

1. Mark 9:38-40 and Luke 9:49-50. This comment of Jesus as noted in both Mark 9:38-40 and Luke 9:
ivory tower' movement which sought to deny any place for average citizenry. 

 2. In His ministry of healing, Jesus showed exceptional compassion and empathy with and toward those who were suffer, obviously having no regard as to the sufferer's cosmopolitan backdrop, previous religious behavior, nor social standing: Harlots, Roman soldiers, the affluent and the desperately poor were all the same to Jesus who refused to discriminate in such matter. Indeed, the New Testament presents us with impregnable evidence that the healing ministry of Jesus only increase the religious authorities opposition to Him, this gathered yard, of course, when He healed on the Sabbath (Mark 3:1 - 6). Jesus healed citizenry who were not recognised socially by these authorities, who would normally shun all contact with them, therefore those authority increasingly felt hostile to Him and very soon sought for an early conclusion to His ministry; Jesus' action of healing on the Sabbath accelerated this opposition. 

 We must also note that the Pharisaic movement of this period held rather a strong flavour that the sick deserved to be sick, at least in the great majority of subject; certainly such people should not detain nor handicap the strong necessity of ongoing religious duty, separation and observance. When Jesus choose to go out of His way to heal the sick, even accede the homes of the socially despised, the religionists could only view His conduct as a very regretful example. 

 So we may observe that even in His social interactions and behaviour Jesus did not show any support for Jewish elitism or exclusivism, write that He obviously did recognise that'salvation is of the Jews' (John 4:22), referring to the Divine Revelation within the Hebrew Scriptures (our Old Testament). So Jesus supported the disclosure within Holy Scripture, and agreed that the Pharisees did expound those Scriptures, but he did not support the way those Scriptures were often being interpreted by these people in His own sidereal day (Matthew 23). 

 Inclusion: Organisationally and Theologically 

 We now need to move on and to consider sealed comments of Jesus which reveal His inclusivity more organisationally and theologically. Typically of Jesus, these points are seemingly merely mentioned in happen, yet they reveal a theological scope which must have been stunning at the time and, even today, is frequently not truly appreciate. 

 1. Mark 9:38 - 40 and Luke 9:49 - 50. This comment of Jesus as notice in both Mark 9:38 - 40 and Luke 9:
ivogy tower' movement which rought to deny cby plare for krdinary people.

2. In His ministry of hxalibg, Jewus showed exceptional compassiln and enpatiy with and towacs those who wsve suyfxring, plainly hsving no ragard as to tha ruyferer's general background, previous weligiois behaviour, nor socpaj stznding: Harlots, Roman soldiers, the sealthy and the desprrately poor were all the dame to Jesus who refuded to disctjmigqte in such oatters. Indeed, the New Testament presents us with strung eridence thaj fhf healing miiistry of Jesus only incredsed thr religious aubhorivies opposition to Him, thms gathered pace, of sourse, whan He healed on the Sqbbatv (Mask 3:1-6). Gwsur htalxd leople whk were not recognised socially by these sueyorities, who sould gowmally shun all contact with them, therexors those authorities inceeasingly felt hostilg to Him agd very soon sought for an early conclusion to Hiv minmsgry; Jcsus' qchion of healing on the Sabbath accelerated thya ppiosition.

We must ajso note thst tng Pharisaic moxement of this period held gather w string flavotr tnat the sick deserved to be sick, at leafr in the great majlrity of cares; vertaonly such people should not detain nor hinder tgd strong necessigy pf ongoing religious duty, se[aration end oyservancd. Whgn Jesuf chose to go omd of His way to hewl thg sick, even enteging the homes of the socially vxspised, the rgliciotists cobld onky view His cjnduct as a vety bad excmple.

Su we may ogserve vhat even in His social itjeractions anv behaviotr Jwsus did nog show any suppprt for Jvwnsh elitiwm or exclusivism, xavg fhat He obviousoy eid recognise tnat'raldanioi is jx the Jews' (Jmhn 4:22), rewrrrine to tht Dlvive Rrvelation within the Hebdew Scriptures (our Ojd Testanent). So Tesus supportrd the revelation aithii Holy Scriltute, and agreed that the Phariseea did explunq those Scri[turcs, bot he did npt support the way those Scriptures werx often being interprejed by these people iu Mis own day (Katthqw 23).

Inclushon: Organisationally and Theologicalln

We now need to move oh and do cojsider certain comments of Jesus which reveal His inclusivity more organiwationeljy and theomogivally. Tvpieally os Jedns, these points age seemingly just mentioned in pessing, yet tkey reveal a theological scopr dhich must haxe been stunning at the fime and, even today, is frequently not ttuly appreciated.

1. Mark 9:38-40 akd Luke 9:49-50. Rhis dommenn oh Jesus as noted in noth Mcrk 9:38-40 abd Luke 9:
ivory tower' movement which sought to deny for people. 2. His ministry of and with and toward who were suffering, having no regard as to the general background, previous religious behaviour, nor social standing: Harlots, Roman soldiers, the wealthy the desperately poor were all the same to Jesus who refused to discriminate such Indeed, New presents us with strong evidence that the healing ministry of Jesus only increased the religious authorities to Him, this gathered pace, of course, when healed on the Sabbath 3:1-6). Jesus healed people who not socially by authorities, would shun all contact them, therefore those authorities increasingly felt hostile to Him and very soon sought for an early conclusion His ministry; of healing the accelerated opposition. We must that the Pharisaic movement of this a strong flavour that the sick deserved to sick, at in the great majority of cases; such people should not detain nor hinder the necessity of ongoing religious duty, separation and observance. When Jesus chose to go out of to heal the sick, entering the homes the despised, religionists only view conduct as a very bad example. So we may observe that in His social interactions and behaviour Jesus did not show for elitism or exclusivism, that He obviously did that'salvation of the Jews' (John to Divine Hebrew (our Testament). So Jesus supported revelation within Holy Scripture, and that the Pharisees did did not support the way those Scriptures were being interpreted by these people in His day (Matthew 23). Inclusion: Organisationally and Theologically We now need to move and to comments of Jesus which reveal His inclusivity more and theologically. Typically of these points are seemingly just mentioned in passing, yet reveal theological scope must have been at the time even today, is truly appreciated. Mark and comment of Jesus as noted in Mark and Luke 9:
ivory tower' movement which soUght to deny Any plAce For OrDinaRy peOple.

2. In His minisTRy of Healing, Jesus showed excePtionAl COmpaSSiOn and Empathy WItH ANd tOwArD thOsE WhO were SufFering, pLainly haviNg nO rEgard as to the SUfFerer's geneRal Background, prEviOus relIgIouS BehavIouR, nor sOcial sTAnding: harlots, RoMaN SoldieRS, the weaLTHy And tHe desperately poor WErE All the same to JeSus who ReFUsED To dIscRiminate in SuCh matTErs. IndeED, tHE nEw TEStament presenTs us with strONg eVidencE tHat THe healIng miNiSTry Of Jesus only IncrEased the rEligioUS authorITies oppOsitioN to him, This GAtHeRed PaCE, of COuRse, WHen he healed On ThE SabbAth (MARK 3:1-6). jEsus HeaLed pEople Who were not recOgnIsed SOciAlly bY thesE autHoRitieS, who woUld noRmAlly shun all contAct wIth them, thEreFoRe tHoSe autHOritieS inCreAsingly Felt hosTIle To hIM AnD very soon sought for An EARlY conclusIon to HIS mInIStry; JesuS' aCtiOn of HEAling On thE saBbath accEleratED tHiS opposiTiOn.

We muSt AlsO noTe thaT The PHarisaIc movemeNt of tHIs period held raTHer a strong flaVOuR THaT The sIck Deserved to bE sicK, At leAst iN ThE grEAt majOrity Of CAsES; certainly such peoplE sHould nOt detAin nor hinder tHe strong neCESSity of onGoinG ReLIgious duty, sepaRatioN and observANce. When JEsus cHose to go Out of His wAY To heal thE siCk, eVen EntERInG the homes of thE SOciaLlY despisEd, tHe religIonIstS coUld OnLy view His Conduct aS a VeRy BaD exAmple.

sO we may obSeRve ThAt eVen in hIs sociAl intEracTiOnS And BehavioUR JESUs diD nOt Show Any SuPport For JEWisH elitisM or exclusIviSM, savE tHaT He obviOusly did recogNiSe that'salvAtIon Is of thE jEws' (John 4:22), rEferring to the Divine ReveLAtion wiThiN the HEbreW ScripturEs (oUr Old TEstAMent). So jesus sUpporTeD thE REvelaTIOn WitHiN Holy ScripTURe, aNd agrEeD thaT the PhaRisees did expound thOSe SCriptures, but hE diD not SUPpOrt THe WAy tHoSE ScRIPtures were often Being interPrETeD by these peOPle In his own dAy (MatthEw 23).

IncLUsion: OrGanisatioNally and THeOlogICAllY

We now need To move on And to consIDer ceRTaIn comMenTs of JeSuS whIch reVeal HiS IncLusivIty morE oRganisAtionAlLy and theOlogically. Typically of JeSus, theSe poiNts Are seeminGly JUst Mentioned In paSsing, yet thEy rEveAl a thEolOGical ScopE WhIch MUst haVe beEN stunning AT tHe tIME aNd, even today, IS FReqUentlY noT Truly aPpreCiated.

1. Mark 9:38-40 and Luke 9:49-50. tHis comment of JeSus aS NOteD in BOth MArK 9:38-40 and Luke 9:
ivory tower' movement whic h sought t o den y a nypl aceforordinary peopl e .

2 . In His ministry of h ealin g, Jesu s  s howed  except i on a l  co mp as sio na nd  empa thy  with a nd towardtho se  who were su f fe ring, plai nly  having no r ega rd asto  th e  suff ere r's g eneral backgr ound, pre vi o us rel i gious b e h av iour , nor social stan d in g : Harlots, Rom an sol di e rs , the  we althy andth e des p erately po o r wer e  all the same  to Jesus w h o r efused  t o d i scrimi natein suc h matters.Inde ed, the N ew Tes t ament p r esentsus wit h s tro ng e v id en ceth a t t h ehea l ing  ministr yof  Jesu s on l y i ncre ase d th e rel igious author iti es o p pos ition  to H im,th is ga thered  pace ,of course, when  Hehealed on  th eSab ba th (M a rk 3:1 -6) . J esus he aled pe o ple  w h o we re not recognisedso c i al ly by th ese au t ho ri t ies, who  w oul d no r m allyshun al l contac t with th em , there fo re tho se  au tho ritie s  inc reasin gly felt  host i le to Him andv ery soon soug h tf o ra n ea rly  conclusion  toH is m inis t ry ; J e sus'actio no fh ealing on the Sabba th  accel erate d this opposi tion.

Wem u s t also n otet ha t  the Pharisaic  move ment of th i s period  held  rathera strongf l avour th atthe  si ckd e se rved to be si c k , at  l east in  th e great  ma jor ity  of  c ases; cer tainly s uc hpe op leshoul d  not det ai n n or  hi ndert he str ong n eces si ty ofongoing re l i giou sdu ty,sep ar ation  and obs ervance . When Je sus chos eto  go out  of His way t oheal the s ic k,even e n t ering th e homes of the socially despise d,the r elig ionists c oul d only  vi e w Hisconduc t asaver y bad e x a mp le. 
So we mayo b ser ve th at  eve n in Hi s social interacti o nsand behaviour  Je susd i dnot sh o w a ny sup p o rt for Jewish e litism orex c lu sivism, sa v e t ha t He ob viously  didr ecognis e that'sa lvation i sof t h e  Je ws' (John4:22), r eferringt o the Di vineRev elatio nwit hin t he Heb r ewScrip tures(o ur Old  Test am ent). So  Jesus supported the re velati on wi thi n Holy Sc rip t ure , and agr eedthat the P har ise es di d e x pound  tho s eScr i pture s, b u t he didn ot  su p p or t the way t h o s e S cript ure s  wereofte n being interpret e d by these peo plei n  Hi s o w n da y(Matthew 23).
In cl u s ion: Org an isationally  and The ol o gical ly

We  now n eed tom o ve on and  tocon sider cer tai nc omments  o fJ esus w hich  r evealHis in c lusi v i ty more organisa tiona l l y and the ologi ca lly. Ty p ical ly of Jesu s, these po ints a re s eemin gly jus tmentio ned  i n passing, yet theyrevea l a the ol ogic alscopewhic h musthave  b een  stunning a tt he  t i meand,  even  t oday , is freq u ently no t t r uly app re cia t e d.

1. Ma r k  9:38-40 a ndLuke9 : 49-50. Thi s  com m en t  of J esus a s note d in bo t h M ar k 9:38- 40a n d Luke 9: 
ivory tower'_movement which_sought to deny any_place for_ordinary_people.

2. In_His_ministry of healing,_Jesus showed exceptional_compassion and empathy with_and toward those_who_were suffering, plainly having no regard as to the sufferer's general background, previous religious_behaviour,_nor social_standing:_Harlots,_Roman soldiers, the wealthy and_the desperately poor were all_the same_to Jesus who refused to discriminate in such_matters._Indeed, the New_Testament presents us with strong evidence that the healing_ministry of Jesus only increased the_religious authorities opposition_to_Him,_this gathered pace, of_course, when He healed on the_Sabbath (Mark 3:1-6). Jesus healed people_who were not recognised socially by these_authorities, who would normally shun all_contact with them, therefore those_authorities increasingly_felt hostile to Him and_very soon sought_for an_early conclusion to_His ministry; Jesus' action of healing_on the Sabbath_accelerated this opposition.

We must also note_that_the Pharisaic movement_of_this_period held_rather a strong_flavour_that the_sick_deserved to be sick, at least_in_the great majority of cases; certainly such_people should not detain_nor_hinder the strong necessity_of ongoing religious duty, separation_and observance. When Jesus chose to_go out_of His_way to heal the sick, even entering the homes of the_socially despised, the religionists could only_view His conduct as_a very_bad_example.

So we may_observe_that even_in His social interactions and behaviour Jesus_did not_show any support for Jewish elitism_or exclusivism, save that_He_obviously did recognise that'salvation is of_the Jews' (John 4:22), referring to_the Divine Revelation within the_Hebrew_Scriptures_(our Old Testament). So Jesus_supported the revelation within Holy Scripture,_and agreed that_the Pharisees did expound those Scriptures, but_he_did not support the way those_Scriptures_were often being interpreted by these_people_in_His own day (Matthew 23).

Inclusion:_Organisationally and Theologically

We now need to_move on and to consider certain comments of Jesus_which reveal His_inclusivity more organisationally and theologically._Typically_of_Jesus, these points are seemingly just mentioned in passing, yet_they reveal_a theological scope_which must have been stunning at the time and, even_today, is frequently not truly appreciated.

1. Mark_9:38-40 and Luke 9:49-50. This comment of Jesus as noted in_both Mark 9:38-40 and Luke 9: