This analysis provides a sharp historical correction by framing Jesus’s "kingdom" as a direct political rival to Caesar rather than a distant spiritual realm. It effectively illustrates how his radical inversion of Roman values created a subversive third way that the imperial power structure could not tolerate.
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Rome Couldn't Let Him Live: The Revolutionary Mind of Jesus Christ
Added:The Roman Empire crucified thousands [music] of people. It was one of the most common forms of execution in the ancient world. Reserved for slaves, [music] criminals, rebels, enemies of the state.
Rome [music] rarely crucified philosophers.
They exiled them. They ignored them.
Socrates was executed by Athens, not Rome.
>> [music] >> And even then, it took a jury of 500 citizens debating in a single [music] sitting before they agreed.
Rome simply did not feel threatened enough by ideas [music] to kill the people who held them.
Until Jesus, the most powerful empire on earth, the greatest military force in human history, a civilization that had conquered every [music] nation it had ever faced.
looked at a carpenter from Galilee who owned nothing, [music] commanded no army, held no political office, never once raised a weapon, and decided he had to die.
The question that has never been fully answered [music] is why, not theologically, historically. [music] What did Jesus actually say that made Rome [music] feel threatened enough to execute him?
What were the words?
What did [music] they actually mean to the people who heard them in the first century?
And why [music] did the most powerful institution on earth respond to those words with a cross?
Because [music] when you understand what Jesus was actually saying, not through the lens of 2,000 years of theological [music] interpretation, but through the original Greek words and the [music] first century world they landed in. The Empire's response stops being a mystery.
It [music] becomes the only logical conclusion.
This is not a retelling of a story you already know.
This [music] is what the story actually meant in the language it was spoken in the [music] world it was spoken into and why it remains the most revolutionary body [music] of thought in human history.
At the very beginning of his ministry, Jesus walked into Galilee [music] and made one announcement.
The kingdom of God is at hand.
Most people who [music] grew up in church hear that phrase and think heaven, a spiritual [music] destination, something that comes after death. But the people standing in Galilee [music] in the first century heard something completely different. And what they heard explains [music] everything that followed.
The Greek word translated as kingdom is basilea.
It does not mean [music] a place. It means a reign. The active [music] exercise of royal authority.
The living governance of a king over his domain.
When you hear Basilea, [music] think not of a location, but of a ruling power actively operating in the world right now.
In the first [music] century Roman world, there was only one baselia that mattered.
Caesars.
[music] Rome had an official proclamation.
They called it the Yuangelon.
The gospel of Caesar [music] Augustus.
It announced that Augustus had brought peace and salvation to the earth through his reign. The Pax [music] Romana.
Caesar's kingdom had arrived.
>> [music] >> Caesar was Lord. Caesar was son of God.
These were not metaphors. They were official imperial titles [music] inscribed on coins, monuments, and public buildings across the entire known world.
When Jesus walked into Galilee [music] announcing that the Basilea of God had arrived, he [music] was making a direct counter claim to every single one of those titles.
Not in the future, not in heaven, now here.
a competing reign with a competing king [music] operating by completely different principles about who was honored [music] and who was not.
The word he used for gospel [music] Yuangelon was Caesar's word, the announcement [music] of a king's reign.
Jesus took the empire's [music] own language and applied it to a different king entirely.
That was [music] not a religious statement dressed in political clothing.
That was a [music] political declaration with cosmic implications.
And Rome understood [music] it perfectly.
Which is why from the very beginning of his ministry, [music] the shadow of the cross was already forming.
The kingdom [music] Jesus announced did not look like Caesar's kingdom. It [music] did not operate like Caesar's kingdom and the values it ran on were the direct inversion of [music] everything Caesar's kingdom stood for which is exactly [music] what the sermon on the m was designed to show.
The sermon on the mount is [music] the most famous speech in human history. It has been quoted by presidents, philosophers, [music] revolutionaries, and poets for 2,000 years. Most people who have heard it think of it as a collection of beautiful [music] spiritual advice, a set of elevated moral teachings designed to make people kinder and more humble. [music] It was not. The sermon on the mount was a systematic dismantling of the Roman value system.
>> [music] >> line by line, every biatitude, every commandment, every instruction [music] was a direct counter to the world Caesar's empire had built and the values it ran on. Rome [music] honored the powerful. The first biatitude said, "Blessed are the poor in spirit, the ones with nothing, for theirs [music] is the kingdom." Not will be, is [music] right now. The kingdom already belongs to the ones Caesar's empire had discarded.
Rome rewarded the aggressive. [music] Jesus said, "Blessed are the meek, the ones who do not grasp and do not force, for they will inherit the earth." Not the conquerors, not the generals, the meek.
Rome valued public honor above almost everything else. Your reputation, your social standing, the acknowledgement of your peers.
Jesus said, [music] "When you give to the needy, do not announce it. When you pray, do not do it on the street corners to be [music] seen. Go into your room, close the door.
Your father, who sees in secret, will reward you." In a world [music] built entirely on public honor and social visibility, this was not just a different moral standard. It was a completely different [music] understanding of what human life was for.
Then [music] the most subversive instruction in the entire sermon. You have heard [music] it said, "An eye for an eye and a tooth for a tooth." But I tell you, do not [music] resist an evil person. If anyone slaps you on the right cheek, turn to [music] them the other also.
The Greek word translated as resist is ani. [music] It means to oppose with equal and opposite force. To meet [music] violence with violence, domination with domination.
Jesus was not saying [music] be passive.
He was not saying be a doormat. He was describing a third option that [music] Rome had no category for. In the first century, a slap on the right cheek [music] was delivered with the back of the hand. It was not a combat blow. It was an honor insult. The [music] gesture a superior used to put an inferior in their place.
To [music] turn the other cheek was to offer the left cheek, which could only be struck [music] with an open palm. The blow between equals.
It was a [music] way of saying you do not have the power over me that you think you do without [music] raising a fist. Rome had two categories for people under [music] its authority.
Those who submitted and those who [music] rebelled.
Submission was controlled. Rebellion was crushed.
Jesus [music] created a third category that was neither. And it was the one category Rome had no answer for. The entire sermon operated this [music] way.
Not spiritual advice layered on top of Roman culture. [music] A complete alternative civilization running on completely different [music] values announced in direct contrast to everything Caesar stood for. And at the [music] center of that civilization was a word Rome had never encountered as an ethical principle.
Agape. [music] Love your enemies.
Three words.
The most radical [music] ethical statement in the ancient world, possibly in all of human history.
To understand [music] why, you have to understand what the word love meant in the first [music] century Greek world.
Because English has one word for love and Greek [music] had four. And Jesus did not use the obvious ones. [music] Oros, romantic attraction.
Stoay the natural affection [music] between family members.
Filia, the deep friendship between people who [music] share values and history.
These were the loves the ancient world understood and honored. Fyia especially [music] was considered one of the highest human goods. You loved your friends. You [music] protected your tribe. You advanced the people who advanced you.
The love of [music] enemies was not just culturally unusual.
It was philosophically incoherent.
You cannot feel affection for [music] someone trying to destroy you. The ancient world knew this. [music] It was one of the few things Greek philosophers, Roman statesmen, and Jewish rabbis all agreed [music] on.
Jesus used none of those words. He used agape, [music] a word the New Testament writers chose specifically because it described an unconditional act [music] of will rather than an emotion.
A deliberate choice to extend goodwill toward another [music] regardless of whether they had earned it, reciprocated it, or deserved [music] it in any way.
Agape was not something that happened to you. [music] It was something you chose, an act of will that affirmed the worth of another [music] human being, completely independent of how they had treated you or [music] what they had done to you.
Then Jesus aimed this word at enemies, [music] not strangers, not people you were indifferent to, people actively working against you, people who had harmed you, people who wished you ill.
He said, [music] "Choose their good, will their flourishing.
Pray for the ones persecuting [music] you. In a world built entirely on honor and reciprocity, where the social [music] contract ran on you love those who love you and hate those who hate you.
This was [music] not a new moral standard.
It was a new anthropology, [music] a new understanding of what a human being actually was [music] and what a human being was actually capable of.
The Greek philosophers had never arrived here. The Roman [music] statesmen had never proposed this.
The Jewish legal tradition had never required it. No ethical system in [music] the ancient world had ever made the love of enemies a moral obligation.
Jesus did.
And then he grounded it in something that made it even more staggering.
Be [music] perfect as your heavenly father is perfect.
The word perfect is [music] telos, complete, fully realized, brought to [music] its intended end. The love of enemies was not an impossibly high standard [music] invented to make people feel guilty. It was a description of what human beings were originally [music] designed to be.
created in the image of a god who [music] sends rain on the just and the unjust alike who extends agape to those who [music] hate him as much as to those who love him.
The command to love enemies was not Jesus asking people to be superhuman.
It was Jesus telling people what they [music] actually were before sin narrowed them down to loving only the people who loved them back.
This single teaching dismantled the entire [music] honor and reciprocity system Rome ran on. And it was delivered [music] in a sermon on a hillside in Galilee to a crowd of people [music] the empire had already decided did not matter.
Jesus never delivered a lecture. [music] He never wrote a philosophical treatise.
He never argued in the Greek tradition of formal logic [music] and systematic reasoning.
He told stories and the stories [music] were almost always about someone nobody expected being the one who got it right.
The Greek [music] word for parable is parabo. It comes from two words para [music] meaning alongside and balo meaning to throw.
A parable is something thrown alongside reality.
A story placed next to the world as it is to show you what the [music] world actually looks like from a completely different angle.
But the [music] content of the parables was not neutral.
Every single one of [music] them placed someone at the center of divine approval that the religious and social world of first [music] century Judea had placed at the margins.
>> [music] >> A Samaritan stopped to help a dying Jewish man on the road to Jericho.
Samaritans [music] and Jews shared centuries of ethnic and religious [music] hostility.
They did not interact.
They did not [music] help each other.
The ones who passed by in the story were a priest and a Levite, the religious [music] professionals whose entire lives were dedicated to God.
They [music] crossed to the other side of the road.
The Samaritan stopped, [music] paid for the wounded man's care out of his own pocket, and came back [music] to check on him.
Jesus then asked the lawyer who [music] had been testing him, "Which of these three do you think was a neighbor to the man who fell into [music] the hands of robbers?"
The lawyer could not even bring himself to say the word Samaritan. [music] He said, "The one who had mercy on him."
Jesus [music] said, "Go and do likewise."
The entire [music] religious and ethnic hierarchy of first century Judaism had just been inverted in [music] a single story.
The insider who should have helped did not. The [music] outsider who had no obligation did.
And the outsider [music] was the one whose behavior Jesus held up as the answer to the question, "What does it mean to love your neighbor?"
[music] Then [music] the prodigal son, a younger son, demands his inheritance early.
[music] essentially telling his father, "I wish you were dead." He wastes [music] everything. Ends up feeding pigs, the most ceremonially unclean animals in Jewish law, and eating their [music] food. He decides to go home, not out of genuine repentance, but out of [music] desperation, rehearsing a speech, hoping to be taken on as a hired [music] servant.
Then the father saw him when he was still a long way off. He ran to him. In the [music] ancient near east, a dignified older man never ran. Running was considered beneath the dignity of a man of standing. [music] The father humiliated himself publicly, hitching up his robe before his son could take a single step of his rehearsed speech. [music] He never heard the speech. He threw a party instead.
Then the older son, the one who had [music] stayed, the one who had done everything right, he refused [music] to go in. He was angry and his complaint was legitimate by every standard of the ancient honor system.
I have been here the whole time, and you never threw a party from me.
The father did [music] not rebuke him.
He went out to him. He said, "Everything [music] I have is yours, but we had to [music] celebrate because your brother was lost and is found."
The father went out to both sons. The one [music] who had wasted everything and the one who had stayed.
Neither [music] response was what the story demanded. by the rules of the honor system.
The lost son should have been shamed.
The faithful son should [music] have been vindicated.
Jesus left the older son standing outside the party and never told the audience [music] whether he went in because the story was not about the sons.
It was about [music] the father.
And the father in every [music] parable Jesus told behaved in ways that made no sense by the [music] social logic of the ancient world.
That was [music] the point. The parables were not illustrations of theological truths [music] designed to be explained in a sermon.
They were stories [music] that pulled the listener into a world where the rules worked differently.
Where the [music] last were first.
Where the outsider was the hero.
Where the father ran.
Where the invitation [music] kept going out to people who had no business receiving it. [music] And every time Jesus told one of these stories, he was quietly [music] dismantling the assumption that the religious and social order of his world reflected the values [music] of God.
It did not.
The parable showed what [music] those values actually [clears throat] looked like, and they looked nothing like what [music] anyone expected.
At some point during the journey to Jerusalem, the disciples began arguing about who among them was the greatest.
This was not an unusual argument for the first century.
In a world built entirely on honor and social hierarchy, the question of who ranked highest was [music] genuinely important.
It determined who sat where at a meal, who spoke first in a gathering, who received [music] deference, and who gave it.
Status was not vanity.
It was the [music] operating system of the ancient world.
Jesus sat [music] down.
In the first century, the seated position was the posture of a rabbi about to deliver authoritative teaching.
[music] When a teacher sat down, you stopped [music] talking and listened.
The disciples went quiet.
[music] He said, "Whoever wants to be first must be last of all [music] and servant of all."
Then he called the child over [music] and stood the child in the middle of them.
In the ancient world, children had no social status. [music] They were not considered important.
They were not consulted.
They were not honored.
They [music] were simply not relevant to any conversation about greatness.
Jesus said, [music] "Whoever welcomes one of these children in my name welcomes [music] me."
He had just placed a child, the least socially significant person in [music] the room, at the center of what it meant to receive him.
Not a general, [music] not a religious leader, not a [music] person of influence or wealth or learning, a child.
Then [music] later, James and John came to him privately with a request.
Let one [music] of us sit at your right and one at your left in your glory, the [music] two most honored positions in the king's court.
They were [music] asking for the top seats in the kingdom.
Jesus said, "You do not know what you are asking.
Can you drink [music] the cup I drink or be baptized with the baptism I [music] am baptized with?
They said yes.
He told them the seats they [music] were asking for were not his to give.
And then he said something to all [music] 12 that reframed the entire conversation.
You know that those who are regarded [music] as rulers of the Gentiles lord it over them and their [music] high officials exercise authority over them.
It shall not be so [music] among you.
Whoever wants to become great among you must be your servant.
And whoever wants to be first must [music] be slave of all.
The Greek word for servant is [music] diiaakenos, table waiter, the person who brought food and cleared [music] dishes.
one of the lowest social positions in the ancient world.
The Greek word for slave is dulos, [music] owned.
No personal rights, no personal [music] agenda, no ability to redirect energy according to personal will.
Jesus looked at 12 men who had left everything to [music] follow the one they believed was the Messiah, the long awaited king of Israel, and told them the path to greatness in his kingdom, [music] ran through the lowest positions the ancient world contained.
[music] Then he demonstrated it. He got up from the meal, took off his outer clothing, wrapped a towel around his waist, poured water into a basin, and began [music] washing the disciples feet.
Footwashing was the task of the lowest ranked servant in a household. [music] When guests arrived at a home, someone washed their feet. [music] That someone was never the host, never anyone of standing.
It was the [music] work assigned to the person with the least status in the entire household.
Peter refused.
He said, [music] "You shall never wash my feet."
Jesus [music] said, "If I do not wash you, you have no part with me."
Peter [music] immediately overcorrected and asked to be washed entirely.
Jesus [music] washed his feet.
Then he put his outer clothing back on and returned to his [music] place at the table and said, "Do you understand what I have done for you?
You call [music] me teacher and lord, and rightly so, for that is what I am.
Now that [music] I, your Lord and Teacher, have washed your feet, you also [music] should wash one another's feet, I have set you an example that you [music] should do as I have done for you.
The one through whom Paul says all things were created.
The one John calls the word [music] who was with God and was God.
The one [music] who would within hours of this moment claim the name I am before a high priest and a full Sanhedrin knelt on the floor and washed the feet of fishermen.
Not as a performance, not [music] as a symbolic gesture designed to be remembered and talked about, [music] as an example, a template.
The way things actually worked in the kingdom he had been announcing since Galilee.
Power, [music] as the ancient world understood it, was the ability to make others serve you.
Jesus [music] redefined it as the choice to serve others. [music] Not because you had to, because you understood what [music] power actually was for.
This was not a new leadership principle.
[music] It was a new cosmology, a new understanding of how the universe was actually organized and what the being at the top of [music] it had chosen to do with his position.
Rome could [clears throat] not process this.
Caesar did not wash feet.
Caesar was served. [music] The entire imperial system was built on the [music] assumption that power flowed downward from the top and expressed [music] itself through the ability to command.
Jesus said the most powerful being in existence [music] had just washed 12 sets of dirty feet and then told everyone in the room to go [music] and do the same.
Throughout his ministry, Jesus [music] was tested by questions.
The Pharisees tested him on taxation.
Is it lawful to pay taxes [music] to Caesar or not? A perfect trap. If he said yes, he alienated the Jewish nationalists [music] who viewed Roman taxation as collaboration with an occupying enemy. If he said no, he gave Rome grounds to arrest him for inciting rebellion.
He asked [music] for a coin. Whose image is on it? Caesars, they said. He [music] said, "Give to Caesar what is Caesars's and to God what is God's."
The trap [music] closed on the ones who set it because the follow-up question the room immediately faced [music] was this.
If Caesar's image is on the coin, and the [music] coin therefore belongs to Caesar, then whose image is on the human being?
Genesis 1 had already answered that the image [music] of God, which meant everything bearing God's image belonged to God.
The entire [music] Roman system of ownership and taxation had just been quietly undermined in a single sentence.
They marveled at him and [music] left.
The Sadducees tested him on resurrection.
They did not believe in resurrection and [music] constructed an elaborate scenario involving a woman who had been married to seven brothers in succession.
Whose wife [music] would she be in the resurrection?
Another trap. Either he [music] would have to resolve an unanswerable legal puzzle or contradict the Torah. [music] He said, "You are in error because you [music] do not know the scriptures or the power of God."
In the [music] resurrection, people will neither marry nor be given in marriage.
They will [music] be like the angels in heaven.
Then he went [music] further.
Have you not read what God said to you?
I am the God [music] of Abraham, the God of Isaac, and the God of Jacob.
[music] He is not the God of the dead, but of the living.
He had [music] just used the present tense of a statement God made to Moses centuries after Abraham, Isaac, and Jacob had died to prove that they were still alive.
The Sadducees [music] who controlled the temple had been publicly outmaneuvered using [music] their own scripture.
The crowd was astonished.
The [music] Pharisees heard that he had silenced the Sadducees and gathered together.
One of [music] them, a lawyer, asked, "What is the greatest commandment in the law?"
He said, "Love the Lord your God with all your heart and with all [music] your soul and with all your mind.
This is the first [music] and greatest commandment."
And the second is like it. Love your neighbor [music] as yourself.
All the law and the prophets [music] hang on these two commandments.
[music] He had just reduced the commandments of the Torah to two and placed love as the interpretive [music] key through which every other commandment had to be understood.
The entire [music] structure of first century Jewish legal debate had been answered in two sentences.
Then Jesus asked his own [music] question. What do you think about the Messiah? Whose son is he? They said, "The son of David." He said, "Then how is it [music] that David speaking by the spirit calls him Lord?" [music] He quotes Psalm 110.
The Lord said [music] to my Lord, "Sit at my right hand until I put your enemies under your feet."
If [music] David calls him Lord, how can he be his son?
The trap [music] had reversed.
The Messiah everyone was waiting for was expected to be a descendant [music] of David, a human king in the line of a human king.
Jesus had [music] just used David's own words to show that the Messiah David wrote about was someone [music] David himself called Lord.
Which meant the Messiah was not simply David's descendant.
He was [music] David's superior, something more than a human king in a royal lineage.
No one could [music] answer him. And from that day on, Matthew records, no one dared to ask him [music] any more questions.
The Pharisees who had devoted their lives to the study and interpretation of the Torah, [music] the Sadducees who controlled the temple, the lawyers who spent their [music] lives in legal debate, all of them had tried. All of them had been answered in ways [music] that left them with nothing to say by a man who by every outward appearance had no formal rabbitic credentials.
[music] John 7:15 records the Jews themselves asking, [music] "How did this man get such learning without having been taught?" [music] The silence that followed his question about David was not just the silence of people who could not answer.
It was the silence of people who had begun to understand [music] that the categories they were using to evaluate him were not adequate for what they [music] were actually encountering.
>> [music] >> This was not the first time.
In John 10, he said, "I and the Father are one." [music] They picked up stones again. He asked them, "For which of my good works do you stone me?" They said, "Not for any good [music] work, but for blasphemy, because you, a mere man, claim to be God."
They understood [music] exactly what he was saying. There was no ambiguity, no room for interpreting it as a spiritual metaphor or [music] a poetic expression of closeness to God. The people standing in front of him, [music] the people who knew the language, the tradition, and the texts better than almost anyone alive, [music] picked up stones because what he was claiming was either the most devastating blasphemy in the history of Israel or the most staggering [music] truth.
In John 14, Philip asked him to show them the father.
Jesus [music] said, "Anyone who has seen me has seen the father.
Not [music] I reflect the father, not I represent the father.
Anyone who has seen me has seen the father." [music] At his trial before the high priest, Caiaphas asked him directly, "Are you the Messiah, the Son of the Blessed One?"
Jesus said, "I [music] am, and you will see the Son of Man sitting at the right hand of the mighty one [music] and coming on the clouds of heaven."
The high [music] priest tore his clothes.
He said, "What further witnesses do we need? You have heard the blasphemy."
[music] They condemned him to death.
Not for healing the sick, not for feeding crowds, not for teaching in the temple. [music] for the claim, the one claim that the entire Jewish legal system could not [music] accommodate and the entire Roman political system could not ignore.
[music] That he was who he said he was.
The execution was not Rome [music] eliminating a troublemaker.
It was the two most powerful institutions in the ancient [music] world, the Roman Empire and the Jerusalem temple establishment agreeing that [music] this specific person making this specific claim had to be removed because [music] if the claim was true, everything changed.
[music] every power structure, every hierarchy, every [music] system of honor and shame and control and domination, everything Rome had built, [music] everything the temple establishment had built, everything humanity had constructed [music] to organize itself and determine who was first and who was last.
All [music] of it was answerable to the one standing in the temple courts saying, "I [music] am."
And both institutions understood that [music] which is why they cooperated to put him on a cross.
The Roman [music] Empire is gone.
The temple establishment that condemned Jesus was destroyed [music] 40 years after his execution when Rome leveled Jerusalem [music] in 70 AD.
The temple has not been [music] rebuilt.
The Sanhedrin that condemned him has not reconvened.
The high priesthood that called his claim blasphemy [music] no longer exists.
Caesar's line ended. [music] The Junio Claudian dynasty collapsed.
The empire itself [music] fragmented and fell.
The official imperial gospel that announced Augustus had brought peace [music] and salvation to the earth is a historical footnote studied in [music] universities.
The man they executed is still being talked about, not [music] as a historical curiosity, not as a philosophical artifact from [music] the ancient world, as a living presence in every nation on Earth, in [music] every language spoken by human beings, [music] in communities that have existed continuously for 2,000 years and show no sign of stopping.
What Jesus [music] said did not die on the cross.
It spread from [music] a handful of terrified disciples hiding in an upper room in Jerusalem [music] to every corner of the known world within a single generation [music] without an army, without political power, without money or [music] institutional backing or the endorsement of any empire.
Just the words and the claim [music] the words were built on.
The Basilea he announced is still advancing.
The agape [music] he commanded is still being practiced by people who have decided it [music] is possible.
The Diiacos model of leadership he demonstrated [music] on his knees with a towel and a basin has outlasted [music] every empire that has ever tried to replace it with domination.
The parables are still [music] being told. The sermon on the mount is still being read.
The question he asked about David [music] is still unanswered by everyone who tries to make him merely a teacher [music] or merely a philosopher or merely a moral revolutionary [music] because a moral revolutionary does not say before Abraham was [music] I am.
A philosopher does not claim that anyone who has seen him has seen the father.
A teacher does not tell a dying thief, "Today you will be with me in paradise and mean it."
The Roman [music] Empire looked at everything Jesus said and everything Jesus claimed [music] and made the only decision a power built on domination could make [music] when confronted with a power built on something else entirely.
It tried to [music] end him.
2,000 years later, the empire [music] is dust. And the name they tried to silence is spoken [music] in every language on earth every single day.
That [music] is not the legacy of a philosopher.
That is not the footprint of a moral [music] teacher.
That is the trajectory of someone who was [music] exactly who he said he was.
And what he said in the Greek [music] words he used in the first century world he spoke into was not a religious system to [music] be organized into doctrines and institutions.
[music] It was an announcement, a declaration, a counter [music] claim to every power structure humanity has ever built.
The [music] Baselia of God has arrived, and everything that stands against [music] it will eventually answer to the one who announced it on a hillside [music] in Galilee with nothing in his hands. [music] And the most powerful empire on earth already [music] watching
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