tag:blogger.com,1999:blog-35414240986372820332024-03-06T00:32:39.892-05:00INFINITY NOWEternity in the presentbertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.comBlogger77125tag:blogger.com,1999:blog-3541424098637282033.post-60185840468286822192022-04-29T19:06:00.001-04:002022-04-29T19:06:54.734-04:00The Two Crucified with Jesus<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTuLpWP-npYwJATxzpKtd0jDw2Gnh9Pur1M7BrNXcBg2RgZbzh8n-PYYlyXrzyN-YqWD-tzhz23lir_OcFBhcCXxBRZtv2Y3H_0nt4Iyl4gqmjfGyNPG_U-iAJwp3JfKUYOgnWKiEjoIbjJxiQCt_dTT3m3C3S3iQOz7sYqyO_lKdATxmER1Odtp4e/s504/three%20on%20crosses.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="387" data-original-width="504" height="246" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTuLpWP-npYwJATxzpKtd0jDw2Gnh9Pur1M7BrNXcBg2RgZbzh8n-PYYlyXrzyN-YqWD-tzhz23lir_OcFBhcCXxBRZtv2Y3H_0nt4Iyl4gqmjfGyNPG_U-iAJwp3JfKUYOgnWKiEjoIbjJxiQCt_dTT3m3C3S3iQOz7sYqyO_lKdATxmER1Odtp4e/s320/three%20on%20crosses.jpg" width="320" /></a></div><div><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><br /></span></div><div><h2 style="text-align: left;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;">TWO PRELIMINARY
POINTS</span></h2></div><div><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><br /></span></div><div><p class="MsoListParagraph" style="line-height: normal; margin: 0in 0in 0in 0.75in; text-align: left; text-indent: -0.25in;"><b style="text-indent: -0.25in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">1.<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;"> </span></span></b><b style="text-indent: -0.25in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Usual Word for Thieves: <i>kleptia</i></span></b></p></div><div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">The literal word for thief in the New Testament is<b> </b></span><b><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">kle,pthj </span></b><i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">kleptes</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"> {klep'-tace}; it's the root of the English work kleptomaniac. This word
refers to one who sneaks in or steals stuff or cheats people out of stuff without
using violence. Think of embezzlers, scammers, shoplifters, pickpockets, and cat
burglars. Here is an example.<o:p></o:p></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><br /></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="color: #fcff01;"><b><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Matthew 6:19 </span></b><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> <sup>19</sup>
"Do not store up for yourselves treasures on earth, where moth and rust<sup>
</sup>consume and where thieves (<i>kleptia</i>, plural of <i>kleptes</i>)
break in and steal …”<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Kleptia</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"> is <u>not</u> the
word used to describe the men crucified with Jesus in the New Testament. Two
different words are used for those individuals.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoListParagraph" style="line-height: normal; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l3 level1 lfo3; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><!--[endif]--><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Usual Punishment for Thieves: <i>repay</i><o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">The usual punishment for thieves by Roman Law was paying
back the owner several times the amount stolen. On rare occasions a thief might
be flogged, sold into slavery, or even executed, but not crucified. Crucifixion
was strictly for slaves, violent outlaws, pirates, and insurrectionists.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p><br /></o:p></span></p>
<h1 style="text-align: left;"><span style="mso-bidi-language: HE;">MATTHEW AND MARK: <i>lestas<o:p></o:p></i></span></h1>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Matthew and Mark use
the same word to describe the two men crucified with Jesus: <i>lestas.</i> What
does <i>lestas</i> mean? The NRSV choses to translate it as “bandits”:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="color: #fcff01;"><sup><span style="font-family: "Times New Roman", serif; font-size: 12pt;">NRS </span></sup><b><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Matthew 27:38</span></b><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> Then two bandits (<i>lestas</i>, plural of
<i>lestes</i>) were crucified with him, one on his right and one on his left.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><o:p><span style="color: #fcff01;"> </span></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="color: #fcff01;"><sup><span style="font-family: "Times New Roman", serif; font-size: 12pt;">NRS </span></sup><b><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Mark 15:27</span></b></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: #fcff01;"> And with him they crucified two bandits (<i>lestas</i>,
plural of <i>lestes</i>), one on his right and one on his left.</span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Luke uses <i>lestas</i>
in the Parable of the Good Samaritan. In it, Jesus describes violent thugs who beat
a man half to death for his belongings including his clothes:</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><br /></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #fcff01;"><sup><span style="font-family: "Times New Roman", serif; font-size: 12pt;">NRS </span></sup><b><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Luke 10:30</span></b></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: #fcff01;"> Jesus replied, "A man was going down
from Jerusalem to Jericho, and fell into the hands of robbers (<i>lestas</i>,
plural of <i>lestes</i>), who stripped him, beat him, and went away, leaving
him half dead.”</span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;">The following two
excellent Greek Lexicons do not define </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">lestes</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as thief because </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">lestes</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">
indicates the use of violence for robbery or revolution. Today, such a person might
be called a mugger or insurrectionist.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: red;"><b>Friberg Greek Lexicon</b></span><span style="color: #c00000;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">17295<span style="mso-spacerun: yes;"> </span></span></b><b><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">lh|sth,j</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">, </span><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">ou/</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">, </span><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">o` </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">(1) <i>robber, bandit, highwayman</i>, one who seizes by violence, in
contrast to a thief (</span><b><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">kle,pthj</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">), who uses stealth (LU 10.30); (2) politically <i>insurrectionist,
revolutionary, rebel </i>who favors the use of force (JN 18.40 – Barabbas)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: red;"><b>UBS Lexicon</b></span><span style="color: #c00000;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">3757<span style="mso-spacerun: yes;"> </span></span></b><b><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">lh|sth,j </span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">, </span><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">ou/ </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">m robber; insurrectionist<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></b></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">How do 25 English
Bible versions translate <i>lestas</i> in Matthew 27:38 and Mark 15:27?</span></b></p>
</div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">robbers ASV DBY ESV LSV MRD NAS NIV NKJ RSV YLT 2001T<span style="mso-tab-count: 1;"> <span> </span></span>11<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">thieves BBE DRA GNV KJV PNT RWB TNT WEB<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>8<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">bandits<span style="mso-tab-count: 1;"> </span>NJB NRS<span style="mso-tab-count: 2;"> </span><span style="mso-tab-count: 4;"> </span><span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>2<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">outlaws CEB NET<span style="mso-tab-count: 2;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 3;"> </span><span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>2<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">criminals NLT<span style="mso-tab-count: 3;"> </span><span style="mso-tab-count: 4;"> </span><span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>1<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">revolutionaries NAB<span style="mso-tab-count: 2;"> </span><span style="mso-tab-count: 4;"> </span><span style="mso-tab-count: 1;"> </span><u><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>1</u><o:p></o:p></span></p></div><div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><span style="mso-tab-count: 5;"> </span><span style="mso-tab-count: 5;"> </span><span style="mso-tab-count: 1;"> </span>25</span></p></div></blockquote><div>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Eleven English Bible
versions translate </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">lestas</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as robbers, which is permissible if it is
understood that this kind of robbery includes violence.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Likewise, translating
</span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">lestas</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as bandits (as two did) or outlaws (as two did) is permissible if
it is understood that banditry and outlawing include violence.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">One lonely version
(New Living Translation) translated </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">lestas</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as criminals, which is unnecessarily
broad and probably chosen to match Luke’s term </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">kakourgous</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">, which </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">is</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">
a broad term that means criminals. (Luke in next section)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Tragically, eight English
versions translate </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">lestas</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as thieves, which is indefensible because 1) thieves
were not crucified and 2) the word for thieves (</span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">kleptia</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">) is not used to
describe these men.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Only the New American
Bible chose revolutionaries. This is the best of the 25, in my opinion.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Unfortunately, none
of the 25 translations select the term “insurrectionists” even though 1) those
are the kinds of people Rome would crucify, 2) that is also the charge against
Jesus (claiming to be king is an act of insurrection in that it implies the
threat of a violent overthrow) and 3) that insurrectionist is the clearest term
provided by the lexicons above, in my opinion.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><br /></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<h1 style="text-align: left;"><span style="mso-bidi-language: HE;">LUKE: <i>kakourgous</i></span></h1>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Luke describes the
two men crucified with Jesus as <i>kakourgous</i> {kak-oor'-goos}. What does <i>kakourgous</i>
mean? The NRSV chose to translate it as criminals.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="color: #fcff01;"><sup><span style="font-family: "Times New Roman", serif; font-size: 12pt;">NRS </span></sup><b><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Luke 23:33</span></b></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: #fcff01;"> When they came to the place that is called
The Skull, they crucified Jesus<sup> </sup>there with the criminals (<i>kakourgous</i>,
the plural of <i>kakourgos</i>) one on his right and one on his left.</span><span style="color: #3333ff;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: 0in; margin-right: 0in; margin-top: 12.0pt; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Note Luke chose not to use the specific terms for thief (<i>kleptia<b>)</b></i>
or robber/insurrectionist (<i>lestas</i>). Both of the following lexicon
definitions of <i>kakourgos</i> include the term criminal.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: red;"><b>Friberg Greek Lexicon</b></span><span style="color: #c00000;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">14745<span style="mso-spacerun: yes;"> </span></span></b><b><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">kakou/rgoj</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">, </span><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">on </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">doing evil, villainous; substantively <i>criminal,
evildoer, villain </i>(LU 23.32) <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: red;"><b>UBS Lexicon</b></span><span style="color: #c00000;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">3193<span style="mso-spacerun: yes;"> </span></span></b><b><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">kakou/rgoj </span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">, </span><span style="font-family: Bwgrkl; font-size: 12.0pt; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">ou </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">m criminal<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">How do 25 English
Bible versions translate <i>kakourgos</i></span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"> <b>in Luke
23:33?</b></span></p>
</div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l2 level1 lfo2; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">criminals CEB ESV NAB NAS NET NIV NJB NKJ NLT NRS RSV
2001T<span style="mso-tab-count: 1;"> </span>12<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l2 level1 lfo2; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">evildoers BBE GNV LSV PNT TNT YLT<span style="mso-tab-count: 2;"> </span><span style="mso-tab-count: 4;"> </span>6<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l2 level1 lfo2; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">malefactors ASV DBY KJV MRD RWB WEB<span style="mso-tab-count: 2;"> </span><span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>6<o:p></o:p></span></p></div><div><p class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l2 level1 lfo2; text-autospace: none; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 12.0pt; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">robbers DRA<span style="mso-tab-count: 3;"> </span><span style="mso-tab-count: 4;"> </span><span style="mso-tab-count: 2;"> </span><u><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>1</u><o:p></o:p></span></p></div><div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><span style="mso-tab-count: 5;"> </span><span style="mso-tab-count: 5;"> </span><span style="mso-tab-count: 2;"> </span>25</span></b></p></div></blockquote><div>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Twelve English Bible
versions translate </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">kakourgous</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as criminals, and this is probably the
best choice, in my opinion.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Likewise, translating
</span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">kakourgous</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as evildoers (as six did) or malefactors (as six did) are reasonable
although rather outdated choices.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">One version stands
alone having chosen to translate </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">kakourgous</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> as robbers (The Douay-Rheims
American Edition, 1899), which is unjustifiably specific and probably selected
to match Matthew’s and Mark’s term </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">lestas</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">, which does mean robbers.</span></p>
<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-align: center; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Conclusion</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p></o:p></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo4; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">In the New Testament Gospels, the two men crucified with
Jesus are not called thieves (<i>kleptia</i>). <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo4; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Luke refers to the two crucified men using the general
term criminals (<i>kakourgous</i>). <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo4; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Not all criminals, however, were crucified by Rome. Thieves
(<i>kleptia</i>), for example, are criminals who were not sentenced to
crucifixion.<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo4; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Certain criminals were indeed crucified. <i>Lestas</i>—violent
robbers or insurrectionists—were the specific type of criminal who would have
been sentenced to crucifixion.<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo4; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Matthew and Mark refer to the two criminals as violent
robbers or insurrectionists (<i>lestas</i>)—thus the reason they are hanging on
either side of Jesus.<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo4; tab-stops: 0in; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Therefore, these two men were criminals, but not thieves.
They were insurrectionists like Barabbas in John 18:40.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 0in; text-autospace: none;"><span style="color: #fcff01;"><sup><span style="font-family: "Times New Roman", serif; font-size: 12pt;">NAB </span></sup><b><span style="font-family: "Times New Roman", serif; font-size: 12pt;">John 18:38b-40 </span></b></span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"><span style="color: #fcff01;"> [Pilate]
again went out to [the Judeans] and said to them, "I find no guilt in
him. <sup>39</sup> But you have a custom
that I release one prisoner to you at Passover. Do you want me to release to
you the King of the Jews?" <sup>40</sup>
They cried out again, "Not this one but Barabbas!" Now Barabbas was a
revolutionary (<i>lestes)</i>.</span><span style="color: #3333ff;"><o:p></o:p></span></span></p></div>bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0Atlanta, GA, USA33.7489954 -84.38798243.2015782754321052 -119.5442324 64.2964125245679 -49.2317324tag:blogger.com,1999:blog-3541424098637282033.post-47764531997837159402018-04-04T03:24:00.000-04:002018-04-04T03:24:59.047-04:00Mary Magdalene 101 <div dir="ltr" style="text-align: left;" trbidi="on">
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<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTClLJ-kcHjNLf1A7gs1oZiQFDMXIlWkXKYkbuj6t2WimrEJ_ZMPPEgax3xiFYaga8Y4HKZf3Zqwja9r6OjElSyVbLIKArC8G6FS9b68CFH_S_0i8mknshNf8Jp1va0tVOrsVPcb9N1vs/s1600/Mary+the+Magdalene.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="218" data-original-width="1216" height="56" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTClLJ-kcHjNLf1A7gs1oZiQFDMXIlWkXKYkbuj6t2WimrEJ_ZMPPEgax3xiFYaga8Y4HKZf3Zqwja9r6OjElSyVbLIKArC8G6FS9b68CFH_S_0i8mknshNf8Jp1va0tVOrsVPcb9N1vs/s320/Mary+the+Magdalene.png" width="320" /></a></div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
In scripture, she is called Maria the Magdalene or Mariam the Magdalene, but translations do not include the article "the" for reasons unknown.</div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
Mary was the most popular woman’s name in the time of Jesus. There are seven women named Mary in the New Testament, and these have
been confused and sometimes intentionally merged without justification. <br />
<br />
1. Mary Magdalene*<br />
2. Mary the mother of Jesus<br />
3. Mary of Bethany who poured nard on Jesus’ feet in John 12<br />
4. Mary the mother of James the younger and Joses in Mark 15<br />
5. Mary the wife of Clopas in John 19<br />
6. Mary the mother of John Mark in Acts 12<br />
7. Mary of Rome in Romans 16<br />
<br />
*Mary Magdalene’s name occurs 11 times in scripture: Matt. 27:56, 61; 28:1; Mk.
15:40, 47; 16:1; Lk. 8:2; 24:10; Jn. 19:25; 20:1, 18.<br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhiOA2f05ESZXpOJ7t9P2BdfqKm696ut5h12Qf0itp71aZ5vrlIfzPch7Bw8iznjJyMK0I32OtG2DhfvQKcUlGoeQS3KRIieDa6S2oyPmvccCniPXB74ltbbXedtsw3VQz4k_DXGfEnZrs/s1600/Mary+Magdalene.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="273" data-original-width="136" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhiOA2f05ESZXpOJ7t9P2BdfqKm696ut5h12Qf0itp71aZ5vrlIfzPch7Bw8iznjJyMK0I32OtG2DhfvQKcUlGoeQS3KRIieDa6S2oyPmvccCniPXB74ltbbXedtsw3VQz4k_DXGfEnZrs/s200/Mary+Magdalene.jpg" width="99" /></a>Magdalene is not Mary’s last name. Calling her Magdalene distinguished her from
other Marys. There are two theories about her name.<br />
<br />
1. The first theory is that Magdalene means she is from the village of Magdala.
The King James Version (KJV) of the Bible translates Matthew 15:39, “And he
sent away the multitude, and took ship, and came into the coasts of Magdala.”
Today the ruins of a Hebrew village on the western shore are identified as
Mary’s hometown or birthplace, Magdala. The Talmud refers to a Magdala Nunayya
near Tiberias, and the ruins identified as Magdala today are three miles north
of Tiberias. </div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
So, Mary is from Magdala, case closed? Hardly.<br />
<br />
<span style="mso-bidi-font-style: normal;">The town in Matthew 15:39 is not Magdala but Magadan in the most ancient copies
of Matthew. The best theory is that early Byzantine pilgrims (4th and 5th
centuries) passed Magadan and guessed the name to be a corruption of Magdala.
So copyists began “correcting” Matthew 15:39 to read Magdala instead of
Magadan. </span><i style="mso-bidi-font-style: normal;">The Codex Ephraemi Syri
Rescriptus</i> (5th century) appears to have been the first to make this
change. All major translations of the Bible into English in the 16th and 17th
centuries read Magdala instead of Magadan, including the KJV. All modern,
scholarly translations into English read Magadan. </div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7i6xnHLPLEYPugRkHnZ0kxJbVSr9eMHTe-JjPi3ADpzB8qOgCBe0RFAdAo753NlPUrjFlAa6BDAX2GGl88dPsCY1w0nSKrrrpvUhTar6iOr5ShwmjS54XUdksO0M1aWhqPppvk2UVHFQ/s1600/magdala.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="360" data-original-width="480" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7i6xnHLPLEYPugRkHnZ0kxJbVSr9eMHTe-JjPi3ADpzB8qOgCBe0RFAdAo753NlPUrjFlAa6BDAX2GGl88dPsCY1w0nSKrrrpvUhTar6iOr5ShwmjS54XUdksO0M1aWhqPppvk2UVHFQ/s320/magdala.jpg" width="320" /></a></div>
<br />
Are the identified ruins in Galilee Magadan, Magdala, or neither? If Mary was from a village called Magdala, where is it?<br /><div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br />
2. Theory two is that Jesus could have nicknamed her Mary the Magdalene, just as he called Simon the Rock (Peter) and the
Zebedee brothers the Sons of Thunder (Mark 3: 16-17). The name Magdala is a play on the Aramaic <i style="mso-bidi-font-style: normal;">magdal</i>, meaning "tower." (Maybe she was tall!)<br />
<br />
Mary Magdalene is often confused with—and sometimes merged with—other women of
scripture, most frequently with the following three. She is not . . .<br />
<br />
1. the unnamed woman from Jerusalem caught in adultery (Jn. 8).<br />
2. Mary of Bethany who poured nard on Jesus’s feet (Jn. 12).<br />
3. the unnamed woman who washed Jesus’s feet with her tears (Lk. 7).<br />
<br />
In one of the strangest and most unfortunate sermons in church history, Pope
Gregory the Great (6th Century) blended all three of these with Mary Magdalene,
making four clearly different women into one. He called her a prostitute, as
well.<br />
<br />
There are characterizations of Mary Magdalene that are <u>not </u>supported by
scripture:<br />
<br />
• She was a prostitute<br />
• She was an adulteress <br />
• She was married to Jesus<br />
• She was the mother of Jesus’s children<br />
• She was the lead apostle<br />
<br />
No woman is identified as a prostitute in the New Testament. Jesus makes three generic mentions of prostitutes (Matt. 21: 31, 32; Lk. 15:30).<br />
<br />
<span style="mso-bidi-font-style: normal;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixfNWzvzDU6IXlH4b1IXJ5ddxCKvelv6HAUYErOICHs0NUfjG5JdxxjqqNXF5VtEcSXIqjE4BJ2-1krg-yII_dm_c5oZ4OxpqFThpOTueOTmzkSdutvtCrTh8YLdV0pBKlyviYaAXwbrg/s1600/woman-caught-in-adultery.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="294" data-original-width="450" height="130" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixfNWzvzDU6IXlH4b1IXJ5ddxCKvelv6HAUYErOICHs0NUfjG5JdxxjqqNXF5VtEcSXIqjE4BJ2-1krg-yII_dm_c5oZ4OxpqFThpOTueOTmzkSdutvtCrTh8YLdV0pBKlyviYaAXwbrg/s200/woman-caught-in-adultery.jpg" width="200" /></a>Mel Gibson, in his film </span><i style="mso-bidi-font-style: normal;">The Passion of the
Christ</i>, blends Mary Magdalene with the unnamed woman caught in adultery
in John 8—clearly a different woman since that woman was from Jerusalem.<br />
<br />
Jesus having a wife and children is, of course, not in the Bible. Roman
anti-Christian propaganda, Gnostic fragments, medieval fantasies, conspiracy
theories, and modern fiction (like Dan Brown’s <i style="mso-bidi-font-style: normal;">The Da Vinci Code</i>) have generated media attention and money. There
is no known 1st century source that states Jesus was married with children.<br />
<br />
So, all traditions, speculations, and errors aside, what exactly do the
scriptures reveal about Mary?<br />
<br />
1. She was called Magdalene (Matt. 27:56, 61; 28:1; Mk. 15:40, 47; 16:1; Lk.
8:2; 24:10; Jn. 19:25; 20:1, 18).</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
2. She had seven demons exorcised from
her (Lk. 8:1-3).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
3. She traveled freely following Jesus
from town to town (Matt. 27:55-56; Mk. 15:40-41; Lk. 8:1-3).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
4. She had money with which to help fund
Jesus’s ministry (Matt. 27:55-56; Lk. 8:1-3).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
5. She witnessed Jesus’s crucifixion and
death (Matt. 27:55-56; Mk. 15:40; Jn. 19:25).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
6. She followed and saw the tomb in
which Jesus’s body was laid (Matt. 27:59-61; Mk 15:47).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
7. She went on Sunday morning to the
tomb (Matt. 28:1; Mk. 16:1; Jn. 20:1).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
8. She ran to fetch Peter and John and
came back to the tomb (Jn. 20:2-10).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
9. She had a conversation at the tomb
with an angel (Jn. 20:11-13).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
10. She had a conversation with the risen
Jesus outside the tomb (Jn. 20:14-17).<br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
11. She told the other disciples she had
seen the risen Jesus (Lk. 24:10; Jn. 20:18).<br />
<br />
Of all the disciples, male or female, she alone in scripture was an eyewitness
to Jesus’s death on a cross, to Jesus’s body being laid in a tomb, and to Jesus
raised from the dead.</div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-53834372389112329672018-02-23T10:37:00.000-05:002020-03-30T22:17:23.223-04:00Just walk away<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: small;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgD-uobrJt8MN8nXH3BcFKPQtjMZ_x-tiOHedNyaEun_0CKD2bd07Wbt4ejIpf6erEL77jXZzZtI9oRYjwkWzMQs-nKBGjHdOxa9NbQ5mB5onC9PLOQjDQAePDXVlirglA_BlFw6c3YASI/s1600/Humungus.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="370" data-original-width="658" height="224" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgD-uobrJt8MN8nXH3BcFKPQtjMZ_x-tiOHedNyaEun_0CKD2bd07Wbt4ejIpf6erEL77jXZzZtI9oRYjwkWzMQs-nKBGjHdOxa9NbQ5mB5onC9PLOQjDQAePDXVlirglA_BlFw6c3YASI/s400/Humungus.jpg" width="400" /></a></span></div>
<span style="font-size: small;">On rare occasion only, thank God, it gets to me when someone doesn't
believe me, and then they go off on me like I'm obviously mistaken and
deserve no hearing. I don't mind being mistaken, but I do mind when
stuff like this happens:</span><br />
<span style="font-size: small;"><br /></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: small;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghGiTPBMxZe8dx08c6BJfj25IBnvB8jp37ouuuMzG4twXHTRPCo4hLrYDOoqm9afceLA4YT9sIorR9v3HtZmFMFIOoYhwg1nSDpxJV6CueL6IPvTlE9Dr6kAXUn_sExRUGPmX0cZeLRg8/s1600/brick+wall+face.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="258" data-original-width="196" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghGiTPBMxZe8dx08c6BJfj25IBnvB8jp37ouuuMzG4twXHTRPCo4hLrYDOoqm9afceLA4YT9sIorR9v3HtZmFMFIOoYhwg1nSDpxJV6CueL6IPvTlE9Dr6kAXUn_sExRUGPmX0cZeLRg8/s200/brick+wall+face.jpeg" width="151" /></a></span></div>
<span style="font-size: small;">I told someone I care about (still do)
some years ago that I'd seen a bald eagle. (Would YOU have believed me?)
When this person didn't believe me and explained to me so many reasons
why I could not have possibly seen a bald eagle, well ("Keep calm, B<span class="text_exposed_show">ert."),
I tried to change this person's mind. But this was not a give and take
exchange of information. This was me talking and my friend sneering and
smirking and head shaking. This was someone who, for reasons unknown,
decided that whatever I said was irrelevant. I was swimming in shock and
hurt and bordering on outrage. You're probably wondering why I didn't
just pop out a pic and prove it. I've only been shooting for some 5
years. But even if I'd had a photo, I don't think it would have
mattered. The shot would have been inadmissible because I then wouldn't
be able to prove that I took it! (Ever argued with a conspiracy
theorist?) </span></span><br />
<span style="font-size: small;"><br /></span>
<span style="font-size: small;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXxhadKgRnrpGg8FX9RmEt9GLMr1KqNnKsE04mFI7KdEWh9ADJXKNBTk-6xU43PqCVLsgdC3XCa9plnDX5XwnjdP2_rGJeVkQ6MmUF7CjfSD6iG6_UzDOv1uZsHTOFHfhpGVoHhUaSUbQ/s1600/bald+eagle+with+wig.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="158" data-original-width="100" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXxhadKgRnrpGg8FX9RmEt9GLMr1KqNnKsE04mFI7KdEWh9ADJXKNBTk-6xU43PqCVLsgdC3XCa9plnDX5XwnjdP2_rGJeVkQ6MmUF7CjfSD6iG6_UzDOv1uZsHTOFHfhpGVoHhUaSUbQ/s200/bald+eagle+with+wig.jpeg" width="126" /></a><span class="text_exposed_show"> </span>I realize I
could have misidentified the giant dark brown bird with a bright white
head and tail that flew right in front of me. But do the math. It's
simple. Statistically, would you bet on a mechanic or non-mechanic in a
debate over mechanics? (This may be the stupidest thing I've ever
written!)</span><br />
<span style="font-size: small;"><br /></span>
<br />
<div class="text_exposed_show">
<span style="font-size: small;"> So what did I do? I made an oath with myself to love
that person for the rest of my life AND to never mention or discuss
birds with that person for the rest of my life!</span><br />
<span style="font-size: small;"><br /></span>
<span style="font-size: small;"> I'm still keeping
that oath, too. What's up with that? I'm not 100% sure. I can take a
lot, but I have this sort of limit. Thank God it rarely happens. It hits
a nerve when people with little or no knowledge have the audacity and
arrogance to controvert with disdain anyone with actual experience and
expertise. Nine times out of ten I get over it and forget. But there are
those very special people whom I love within my oath-established limits.
My "Lenten confession" for the week, I guess. 2/23/18 ---Bert</span><br />
<span style="font-size: small;"><br /></span>
<span style="font-size: small;">P.S. <i>An open letter to astronaut Buzz Aldrin </i>(Yes, it's an important part of this ridiculous blog entry.):</span><br />
<span style="color: cyan;"><span style="font-size: small;"><br /></span></span>
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<span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;">Dear Buzz,</span></span></span></div>
<div class="MsoNormal">
<span style="color: cyan;"><span style="font-size: small;"><br /></span></span></div>
<div class="MsoNormal">
<span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;">You graduated 3rd in your class earning a
Bachelor of Science degree in mechanical engineering from West Point, then a
Doctor of Science degree from MIT. Your doctoral thesis, <i>Line-of-Sight Guidance Techniques for Manned Orbital Rendezvous, </i>paved
the way for NASA. You flew 66 combat missions over Korea becoming a highly decorated
US Air Force fighter pilot, and you taught at the Air Force Academy. You have 3
rocket science patents and 8 published books. You were one of our first astronauts,
you piloted Gemini 12, you pioneered space walking, spending 8 hours outside of
your capsules, you were an Apollo Command Pilot, you were the Lunar Module
Pilot on Apollo 11, you were the 2nd of only 12 humans to have ever walked on another celestial
world, you logged 12 days in outer space, AND as a Boy Scout you earned the
rank of Tenderfoot.</span></span></span></div>
<span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;">
</span></span></span><br />
<span style="color: cyan;"><span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;"><br /></span></span></span>
<span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;">Buzz, you're one of my heroes, and I am glad you are on this planet.</span></span></span></span><br />
<span style="color: cyan;"><span style="color: cyan;"><span style="font-size: small;"><br /></span></span>
<span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;">Sincerely,</span></span></span></span><br />
<span style="color: cyan;"><span style="color: cyan;"><span style="font-size: small;"><br /></span></span>
<span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;">Bert</span></span></span></span><br />
<span style="color: cyan;"><span style="color: cyan;"><span style="font-size: small;"><br /></span></span>
<span style="color: cyan;"><span style="font-size: small;"><span style="color: blue;">P.S. Here's some advice from a guy who can't always practice what he preaches either. If a moon-landing truther harasses you, <b><i>just walk away</i></b>. Or maybe not:</span></span></span></span><br />
<span style="font-size: small;"><br /></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<iframe allowfullscreen="" class="YOUTUBE-iframe-video" data-thumbnail-src="https://i.ytimg.com/vi/7Y-Pc0cz-9o/0.jpg" frameborder="0" height="266" src="https://www.youtube.com/embed/7Y-Pc0cz-9o?feature=player_embedded" width="320"></iframe><br />
<br />
<br />
<br /></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-92204243610574688852016-06-25T15:40:00.001-04:002016-06-25T15:40:26.203-04:00Were there synagogues during the time of Jesus?<div dir="ltr" style="text-align: left;" trbidi="on">
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="35" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
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<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
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<w:LsdException Locked="false" Priority="31" QFormat="true"
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<w:LsdException Locked="false" Priority="32" QFormat="true"
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<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
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<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
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<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
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<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7gQ6WOwZbFV57lx1tDLkUkJ_j4MEEHAmDUJf3O50mISIWl2FQcOeMHzx6f1oPX8xu9PL1ttQCpxLNE2x_abASLH1AYizAetfrswLNS5QXK90Tc-_2DGTDUSA8EJ-7h3rcmT6ctUtYY28/s1600/first-c-synagogues-gamla.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="285" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7gQ6WOwZbFV57lx1tDLkUkJ_j4MEEHAmDUJf3O50mISIWl2FQcOeMHzx6f1oPX8xu9PL1ttQCpxLNE2x_abASLH1AYizAetfrswLNS5QXK90Tc-_2DGTDUSA8EJ-7h3rcmT6ctUtYY28/s400/first-c-synagogues-gamla.jpg" width="400" /></a></div>
<div class="MsoNormal" style="line-height: 107%;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><span style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Were
there synagogues during the time of Jesus? (Pictured: so-called first century synagogue at Gamla)</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"> </span></b></span></div>
<div class="MsoNormal" style="line-height: 107%;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">It seems a silly
question. The New Testament (NT) refers to synagogues 56 times. The ruins of
first century synagogues have been excavated and identified by archaeologists.</span></div>
<div class="MsoNormal" style="line-height: 107%;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"> </span>
</div>
<div class="MsoBodyText" style="line-height: 107%; margin-bottom: 8.0pt;">
Nevertheless,
some scholars today answer the silly question with a resounding <i style="mso-bidi-font-style: normal;">No</i>. Their arguments are two.</div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">1) An argument from archaeology: </span></b><span style="color: white;"><span style="background-color: black;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">Over one hundred synagogues have reportedly been
excavated in Palestine, for example, but almost all of them are from later
periods. Archaeologists have identified a maximum of nine synagogue structures dating
roughly to the time of Jesus.<a href="https://www.blogger.com/blogger.g?blogID=3541424098637282033#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">[i]</span></span></span></span></a> But
some scholars argue that </span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">there is nothing about the orientation,
design, or ornamentation of these nine first century halls that merits
identification specifically as synagogues.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">2) An argument from biblical
exegesis: </span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Some scholars also refute that synagogue halls are referenced
in Bible. Noting rightly that the word <i style="mso-bidi-font-style: normal;">synagogue</i></span><span style="font-size: 12.0pt; line-height: 107%;"> (</span><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-font-weight: bold; mso-bidi-language: HE;">sunagwgh,</span><span style="font-size: 12.0pt; line-height: 107%;">) </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">means “assembly,” they argue that the NT term
referred to a local gathering of the faithful, not a building. <span style="color: white;"><span style="background-color: black;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto;">They contend </span></span></span>that in every case the
word synagogue is referring to an assembly of congregants <i style="mso-bidi-font-style: normal;">only</i>, and never to a physical assembly hall.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .5in;">
<br /></div>
<div class="MsoBodyText" style="line-height: 107%; margin-bottom: 8.0pt;">
Putting it
together, if no first century hall can be proved to have been a synagogue, and
if the NT word synagogue(s) refers in every case to an assembly of believers
rather than to a building, then there is zero evidence for the existence of
synagogue halls in the first century. Is this possible?<span style="background: white; color: black;"></span></div>
<div class="MsoNormal" style="line-height: 107%;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">My experience with exegesis is broader and deeper than my expertise in
archaeology and architecture, so I will skip for now an analysis of the latter. </span></span></span></div>
<div class="MsoNormal" style="line-height: 107%;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">With the Greek Testament at my fingertips, I looked carefully at the 56
times that the word synagogue(s) occurs in scripture. What I was looking for
were verses that are written about a synagogue (whether it is said to have been
located in Capernaum or Corinth) in such a way that it clearly indicates a physical
structure, specifically a Hebrew assembly hall. The results?</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<ul style="text-align: left;">
<li><span style="background-color: black;"><span style="color: white;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"><span style="mso-list: Ignore;">a)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">I found that most of these 56 occurrence are not
definitive. That is, the way the word synagogue(s) is used in the NT could be
referring to the assembly of the people, the building in which they assembled,
or both.</span></span></span></li>
<li><span style="background-color: black;"><span style="color: white;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"><span style="mso-list: Ignore;">b)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">I found only one instance of a synagogue as a
building that I feel is indisputable.</span></span></span></li>
<li><span style="background-color: black;"><span style="color: white;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"><span style="mso-list: Ignore;">c)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">I found another seven instances that strongly
indicate that there were first century assembly halls called synagogues.</span></span></span></li>
</ul>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: 107%;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">Here are the eight verses in which the word synagogue indicates a
physical assembly hall, beginning with the strongest.</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l2 level1 lfo1; text-autospace: none; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Acts
18:7</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Then he left the synagogue and went to the
house of a man named Titius Justus, a worshiper of God; <span style="background: yellow; mso-highlight: yellow;">his house was next door to the synagogue.</span></span></b></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">h` oivki,a h=n sunomorou/sa th/| sunagwgh</span></b><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">/|</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> - <i style="mso-bidi-font-style: normal;">his house was next door to the synagogue</i></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Note that Luke did
not write that the synagogue <u>met</u> next door. He wrote that the synagogue <u>was</u>
next door. If the synagogue here in Acts 18:7 refers to an assembly, crowd,
congregation, or gathering <i style="mso-bidi-font-style: normal;">only</i>, and
not to a building, then even if the assembly regularly gathered in a vacant lot
next door to Titius Justus’ house, when they disbanded and went home, the synagogue
became then no longer next door to Justus’ house.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">It makes more sense
that Luke is describing two adjacent locations visited by Paul. The sentence
makes clear sense only when the parallels are sensical, equivalent, and
balanced. He writes that Paul is at one place and, leaving that place, he goes
to another place. That is a balanced parallel. Adding additional information,
Luke says that these two places are next door to each other. So both are physical
places, and the places are adjacent to each other physically.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Also it should be
noted that Luke is keen to document Paul’s itinerary in the Book of Acts, and
this scene is no different. Paul was <i style="mso-bidi-font-style: normal;">here</i>,
then Paul went <i style="mso-bidi-font-style: normal;">there</i>, and the
locations were right next door to each other. Paul left “the assembly house”
and went to “the residential house” next door—a simple, clear itinerary.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Only if there existed
a physical synagogue building would Luke have written that the Titius Justus’ house
was next door to it. Is that not the simplest and clearest meaning?</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l2 level1 lfo1; text-autospace: none; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Luke
7:5</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> <span style="mso-spacerun: yes;"> </span>for he loves
our people, and <span style="background: yellow; mso-highlight: yellow;">it is he
who built our synagogue for us</span>."</span></b></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">th.n sunagwgh.n auvto.j wv|kodo,mhsen h`mi/nÅ</span></b><span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"> - <i style="mso-bidi-font-style: normal;">the synagogue
he did build to us</i></span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">Some elders reported to Jesus that the centurion <b style="mso-bidi-font-weight: normal;">built</b> (<i style="mso-bidi-font-style: normal;">past tense</i>) <b style="mso-bidi-font-weight: normal;">for us</b> (<i style="mso-bidi-font-style: normal;">for our assembly</i>) our<b style="mso-bidi-font-weight: normal;"> synagogue </b>(<i style="mso-bidi-font-style: normal;">assembly hall</i>).</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">If by synagogue they meant an assembly of people
and not an assembly hall, we can try to express this meaning. The difficulty is
in keeping it in the <i style="mso-bidi-font-style: normal;">past tense</i>, as
the elders speaking to Jesus did:</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<span style="background-color: black;"><span style="color: white;"><span style="font-family: Symbol; font-size: 12pt; line-height: 107%;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">“The
centurion <i style="mso-bidi-font-style: normal;">used to</i> uplift our assembly
for us.”</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<span style="background-color: black;"><span style="color: white;"><span style="font-family: Symbol; font-size: 12pt; line-height: 107%;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">“For us, the
centurion <i style="mso-bidi-font-style: normal;">used to</i> provide up-building.”</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<span style="background-color: black;"><span style="color: white;"><span style="font-family: Symbol; font-size: 12pt; line-height: 107%;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">“In the past,
the assembly <i style="mso-bidi-font-style: normal;">was uplifted</i> by the centurion.”</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">Note in the original verse the verbs “loves” and
“built.” Why did the report of the elders change tenses? They claimed that the
centurion <i style="mso-bidi-font-style: normal;">loves</i> the Hebrew people (present
tense), but then they claimed that the centurion <i style="mso-bidi-font-style: normal;">built</i> the Capernaum synagogue (past tense)? If “synagogue” indicates
no building/structure, this is what the man’s argument sounds like: </span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">“<i style="mso-bidi-font-style: normal;">Yes, he
loves us, Jesus, and the centurion used to be supportive, too, but that’s all
past. There was a time when he did uplift/inspire our assembly for us, but he stopped
blessing the assembly some time ago. No more does he uplift us like he used
to.”</i></span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"><i style="mso-bidi-font-style: normal;"> </i> </span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">This is not a very flattering report to share if
one’s intent is to convince Jesus that the centurion is worthy of his time and
attention. Jesus might have wondered: What up-building things did the centurion
used to do for the assembly, when did he stop doing it, and why?</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">If the elders were trying to convince Jesus that
the centurion is worthy of his attention, why would they say, “Yeah, he still loves
us, though he is no longer locally supportive”? Is that really the plain
meaning of this text? Does it not sound more convincing for them to say, “The
centurion loves us, and as evidence, he even built our assembly hall for us.”</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">The simplest and clearest meaning of the elders’
report to Jesus is that 1) The centurion loves (present tense) the Hebrew
people, 2) and as evidence he built (past tense) for our local assembly a
synagogue.</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<br /></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">Something similar was done by a centurion for the
excavated “church” next to <span style="mso-bidi-font-weight: bold;">Megiddo</span><span class="apple-converted-space">. It is dated to the third or fourth century,
making it perhaps the oldest church ever found. A</span>n inscription there
credits a<span class="apple-converted-space"> </span></span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">centurion with commissioning its
mosaic:</span></span></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in;">
<br /></div>
<div class="MsoBodyTextIndent2">
“Gaianus, also called Porphyrius, centurion, our
brother, has made the pavement at his own expense as an act of liberality.
Brutius carried out the work.”</div>
<div class="MsoBodyTextIndent2">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l2 level1 lfo1; text-autospace: none; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Acts
24:12</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> They did not find me disputing with anyone in the temple
or stirring up a crowd either <span style="background: yellow; mso-highlight: yellow;">in the <span style="mso-shading: yellow;">synagogues</span></span> or
throughout the city.</span></b></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<i style="mso-bidi-font-style: normal;"><u><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">In</span></u></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> the
temple, <i style="mso-bidi-font-style: normal;"><u>in</u></i> the synagogues, <i style="mso-bidi-font-style: normal;"><u>throughout</u></i> the city: For the prepositional
parallels to work, i.e. make sense, they must be referring to a place, a place,
and then a place---all of them places that people can enter, all of them places
where crowds might assemble.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Furthermore, Paul
spoke of “stirring up a crowd in a synagogue.” If synagogue means only an
assembly of people and not a building, then Paul is speaking of “stirring up an
assembly within an assembly, a crowd within a crowd.” That is nonsensical.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">If, however, a crowd
can be stirred up in a city or in a temple, then Paul must also mean that a
crowd can be stirred up in a synagogue. He is clearly talking about three
places: 1) in the temple, 2) in the assembly halls, 3) in the city. All three
are examples of <i style="mso-bidi-font-style: normal;">places</i> where Paul
might have allegedly disputed with or stirred up those assembled there.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-list: l2 level1 lfo1; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Acts 17:17</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> So he argued <span style="background: yellow; mso-highlight: yellow;">in the <span style="mso-shading: yellow;">synagogue</span></span>
with the Jews and the devout persons, and also in the marketplace every day
with those who happened to be there.</span><span style="color: #c00000;"></span></b></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">evn th/| sunagwgh/|</span></b><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;"> </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">- <i style="mso-bidi-font-style: normal;">in the synagogue</i></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;"> </span></b></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">kai.</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> - <i style="mso-bidi-font-style: normal;">and</i></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
</div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
</div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
</div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">evn th/| avgora/|</span></b><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;"> </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">- <i style="mso-bidi-font-style: normal;">in the agora
(marketplace)</i></span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"><i style="mso-bidi-font-style: normal;"> </i></span>
</div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">If marketing takes place in a marketplace, then, for the
parallel to work, assembling must take place in an assembly hall.</span></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">If synagogues are not buildings, why did not Luke simply
write that “Paul argued <i style="mso-bidi-font-style: normal;"><u>with</u></i>
the synagogue (the assembly)”? Instead, Luke wrote that Paul argued <i style="mso-bidi-font-style: normal;"><u>in</u></i> the synagogue (the assembly
hall) <i style="mso-bidi-font-style: normal;"><u>with</u></i> Judeans and devout
persons (persons comprising the assembly).</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">If synagogues are not
buildings, then Luke wrote, “Paul argued in the assembly with the assembly,” a meaning
that no one would vote for. But it makes perfect sense to write, “Paul argued with
the assembly (Judeans and devout persons) in (inside of) the synagogue
(assembly hall).”</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">If a synagogue cannot
be an assembly hall, then perhaps an agora (marketplace) cannot be a physical
marketplace, but merely a term referring to the assemblage of buyers and sellers
wherever they may be found. But this is self-evidently not so, as agorae
(marketplaces) exist.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-list: l2 level1 lfo1; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">John 18:20</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> Jesus answered, "I have spoken openly
to the world; I have always taught <span style="background: yellow; mso-highlight: yellow;">in <span style="mso-shading: yellow;">synagogues</span> and in the
temple, where all the Judeans come together</span>.”</span><span style="color: #c00000;"></span></b></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">It would be both
redundant and strange to say, “I have always taught in assemblies where people
assemble.” Both the synagogues and the temple are paralleled here as places one
enters and as places where people assemble. For Jesus’ statement to be true,
both must be places where worshipping Judeans assemble. If people assemble in
the temple, then people must also assemble in the synagogues</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-list: l2 level1 lfo1; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Luke 21:12</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> "But before all this occurs, they
will arrest you and persecute you; <span style="background: yellow; mso-highlight: yellow;">they will hand you over to <span style="mso-shading: yellow;">synagogues</span>
and prisons</span>, and you will be brought before kings and governors because
of my name.</span><span style="color: #c00000;"></span></b></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l4 level1 lfo4; text-autospace: none; text-indent: -.25in;">
<span style="font-family: Symbol; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Arrest and
persecute</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">:</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> Both are <u>activities</u>
done by authorities to “lawbreakers.” </span></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l4 level1 lfo4; text-autospace: none; text-indent: -.25in;">
<span style="font-family: Symbol; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Kings and
governors</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">:</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> Both are <u>persons</u>
with power over “lawbreakers.”</span></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l4 level1 lfo4; text-autospace: none; text-indent: -.25in;">
<span style="font-family: Symbol; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Prisons and
synagogues</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">:</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> Both are <u>places</u>
where “lawbreakers” are dealt with.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">These parallels do not
work unless both prisons and synagogues are physical buildings.</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l2 level1 lfo1; text-autospace: none; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Luke
11:43</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> Woe to you Pharisees! For you love to have <span style="background: yellow; mso-highlight: yellow;">the seat of honor in the <span style="mso-shading: yellow;">synagogues</span></span> and to be greeted with
respect in the marketplaces.</span></b></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;">
<b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Luke
20:46</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> "Beware of the scribes, who like to walk around in
long robes, and love to be greeted with respect in the marketplaces, and to
have <span style="background: yellow; mso-highlight: yellow;">the best seats in the
<span style="mso-shading: yellow;">synagogues</span></span> and places of honor
at banquets.</span></b></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">If marketing takes
place in a marketplace, and if banqueting takes place in a banquet hall, then
for all three of Jesus’ case-study examples to work, to be equivalent
comparisons, and to be balanced examples, must not assembling take place in an
assembly hall (synagogue), too?</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Jesus contends that a
market is a popular location where people gather to shop and be recognized.
Likewise, a banquet takes place in a dining hall, a popular location where
people gather looking for the more honored seats at the table. It follows then
that a synagogue also must be a popular place where people assemble looking for
a better seat than others for prayer. For Jesus’ one-two-three critique to
work, all three must be physical locales where people gather to seek public prestige.
People can only jockey for prestige in places of public assembly, and the three
places named by Jesus were apparently among the most common and popular in his
environs: the marketplace, the banquet hall, and the assembly hall (synagogue).</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l2 level1 lfo1; text-autospace: none; text-indent: -.25in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><sup><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"></span></sup></b><b><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Matthew
13:54</span></b><b style="mso-bidi-font-weight: normal;"><span style="color: #c00000; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> He came to his hometown and <span style="background: yellow; mso-highlight: yellow;">began to teach them in their synagogue</span>, so
that they were astounded and said, "Where did this man get this wisdom and
these deeds of power?<sup> </sup></span></b></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">auvtou/ evdi,dasken auvtou.j-</span></b><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> - he began to
teach <u>them</u> (the assembly)</span></i></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Bwgrkl; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">evn th/| sunagwgh/|</span></b><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> - in their <u>synagogue</u> (their assembly hall)</span></i></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">Could Matthew have
mean that<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"> </i></b><i style="mso-bidi-font-style: normal;">“Jesus began to teach
his hometown assembly in the assembly”</i>? This is what we are stuck with if
there are no actual Hebrew halls of assembly for scripture and prayer in the 1<sup>st</sup>
century</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">The clearest and
simplest meaning, however, is that on the Sabbath Jesus began to teach them (teach
the assembly) in their synagogue (in their assembly hall)</span></div>
<div class="MsoNormal" style="line-height: 107%; margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: 39.0pt; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l3 level1 lfo3; text-autospace: none; text-indent: -.25in;">
<span style="font-family: Symbol; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">“them” – refers to
Jesus’ hometown assembly for Sabbath scripture and prayer.</span></div>
<div class="MsoListParagraph" style="line-height: 107%; margin-bottom: 8.0pt; margin-left: 39.0pt; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; mso-list: l3 level1 lfo3; text-autospace: none; text-indent: -.25in;">
<span style="font-family: Symbol; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">“synagogue” – refers
to the facility where those hometown assemblers met for Sabbath scripture and
prayer.</span></div>
<div class="MsoNormal" style="line-height: 107%;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;">My conclusion:</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> Those who deny the existence of synagogue structures in the NT period based on exegesis are
incorrect. Eight of the 56 instances of the word synagogue in the NT are almost
certainly references to assembly halls that they called synagogues.</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"></span></div>
<div style="mso-element: endnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="edn1" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=3541424098637282033#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[i]</span></span></span></span></a><span style="background-color: black;"><span style="color: white;"> <span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">Gamla, Herodium, and Masada are the most familiar, but others
include Modiin (near Latrun), Wadi Qelt (near Jericho), and Naburiya (near
Safed). Some argue that structures (or at least the foundations of them) in Capernaum,
Migdal, and Qumran are synagogues dated to the first century.</span></span></span></div>
<div class="MsoEndnoteText">
<br /></div>
<div class="MsoEndnoteText">
<br /></div>
</div>
</div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-81347168470589577952015-11-07T01:09:00.000-05:002015-11-07T15:23:32.869-05:00Improvisational Grace – or the Gospel According to Wynton Marsalis<div dir="ltr" style="text-align: left;" trbidi="on">
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<w:LsdException Locked="false" Priority="0" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="0" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="0" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
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<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
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<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
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<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
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<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
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<w:LsdException Locked="false" Priority="31" QFormat="true"
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<w:LsdException Locked="false" Priority="32" QFormat="true"
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<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
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<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
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<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
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<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHj7ZQjjklBOjkxE0WOb7ET85sEiZlITeWpSTlNqqBOJmOpa1JvP7UVCVT6ovX2minxg-zTlzZdueQwkTeYZ7cHs1FtsdVevIzghtcoQ-uvbqs-yD-Z9y6JnhwJa3VyZAz4C2lZkV3K8g/s1600/marsalis-wynton-506769706b99a.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="179" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHj7ZQjjklBOjkxE0WOb7ET85sEiZlITeWpSTlNqqBOJmOpa1JvP7UVCVT6ovX2minxg-zTlzZdueQwkTeYZ7cHs1FtsdVevIzghtcoQ-uvbqs-yD-Z9y6JnhwJa3VyZAz4C2lZkV3K8g/s320/marsalis-wynton-506769706b99a.jpg" width="320" /></a><b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-language: HE;"></span></b><b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-language: HE;"></span></b><i style="mso-bidi-font-style: normal;"><span style="mso-bidi-language: HE;">“For I am convinced that neither squawk nor squeak,
neither blare nor bleep, neither growl nor screech, nor any droning organ
prelude, neither Christian metal nor Pentecostal polka, nor any </span>caterwauling
</i><i style="mso-bidi-font-style: normal;"><span style="mso-bidi-language: HE;">in
all creation, will be able to separate us from the melody of grace that is in
Christ Jesus our Lord.” ---Bert</span></i><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: 14.0pt; mso-bidi-language: HE;"></span></i></b>
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The Atlantic Monthly printed a story entitled <i style="mso-bidi-font-style: normal;">Wynton’s Blues</i> by David Hajdu. The
author was present for a jazz performance by world-renowned virtuoso trumpeter
Wynton Marsalis at the Village Vanguard in New York City’s Greenwich
Village. Here is Hajdu’s eyewitness description of what happened.<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: 14.0pt; mso-bidi-language: HE;"></span></i></b></div>
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<i>[Marsalis] played a ballad, "I
Don't Stand a Ghost of a Chance With You," unaccompanied. Written by
Victor Young, a film-score composer, for a 1930s romance, the piece can bring
out the sadness in any scene, and Marsalis appeared deeply attuned to its
melancholy. He performed the song in murmurs and sighs, at points nearly
talking the words in notes. It was a wrenching act of creative expression. When
he reached the climax, Marsalis played the final phrase, the title statement,
in declarative tones, allowing each successive note to linger in the air a bit
longer. "I don't stand ... a ghost ... of ... a ... chance ..." The
room was silent until, at the most dramatic point, someone's cell phone went
off, blaring a rapid singsong melody in electronic bleeps. People started
giggling and picking up their drinks. The moment—the whole performance—unraveled.
Marsalis paused for a beat, motionless, and his eyebrows arched. I scrawled on
a sheet of notepaper, MAGIC, RUINED. The cell-phone offender scooted into the
hall as the chatter in the room grew louder. Still frozen at the microphone,
Marsalis replayed the silly cell-phone melody note for note. Then he repeated
it, and began improvising variations on the tune. The audience slowly came back
to him. In a few minutes he resolved the improvisation—which had changed keys
once or twice and throttled down to a ballad tempo—and ended up exactly where
he had left off: "with ... you ..." The ovation was tremendous.</i><br />
Atlantic Monthly article: <a href="http://www.theatlantic.com/past/docs/issues/2003/03/hajdu.htm">http://www.theatlantic.com/past/docs/issues/2003/03/hajdu.htm</a>)
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When you think about it, how could it have been any other
way? How could God have fixed our tune without playing our tune? How could God
restore the magic of heaven’s melody without acknowledging our ugly little
bleeps, without gracefully playing back to us our ugly little bleeps, and then
masterfully improvising on our ugly little bleeps until it transforms back into
melodious magic. What is the incarnation, the coming of God in the flesh, if
not grace improvising on the sour notes and discordant interruptions of human caterwauling?
Our weak flesh ruining the magic is embraced by God, and by becoming sinful
flesh Jesus condescends to play our tune and bring the discord back into tune.
God in the flesh plays our song, braving the dissonance, cradling our jangled
intonations. The disharmony of sin’s interruption is resolved by the creator,
but not without his joining in our song. There is indeed magic in the moments
of improvisational grace, when intonation is restored and the tone deaf are
made pitch perfect.</div>
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The crucifixion, the mother of all magic-killing moments,
became the high and holy moment of improvisational grace. Jesus took the
ugliest tune of all and sang it with all his heart, so that the depraved theme
of human violence and hate, sin and death, might not be the last note. The
cacophony of the crucifixion was sung by the creator, such that the most
strident noise imaginable was transformed into the song of angels: “Worthy is
the Lamb, <span style="mso-bidi-language: HE;">who was slain, to receive power
and wealth and wisdom and strength and honor and glory and praise!”<b> </b><span style="mso-bidi-font-weight: bold;">(Revelation 5:12)</span></span></div>
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Because magic ruined became magic restored by God’s
improvisational grace, we have real reason to hope and rejoice. When we cannot
get a wrecked refrain our of our heads and out of our lives, we have a God who
not only knows that refrain, but he sings it with us, and then coaxes us in new
directions until the wrecked refrain is transformed and our heartstrings are
singing in his key. He does not condemn our tone-deaf chorus. He joins the
choir. And look who is in the choir loft with us. Simon Peter, a brassy
fishermen whose song always seemed to fall flat, was handpicked by the Lord to
tune the orchestra. The Apostle Paul, a Wagnerian horseman breathing fire, and
an insufferable music snob to boot, was appointed as choir director. Jesus was
not looking for people with perfect pitch. What he was looking for were people
who would let him sing along and improvise with grace when they sing a real
stinker. For there is not just magic in the melody of the Lord, but there is
also magic in his improvisation on our ugly little bleeps.</div>
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My heavens, listen to the squawking coming from our
churches! And look at us. We sit around pretending that the sound is not like
fingernails on a chalkboard. We are in denial. Have we for so long been
preoccupied with patting our feet to the ugly little bleeps that we have
forgotten the music of the master? And yet . . . the master even squawks along
with the church to change her tune. <span style="mso-bidi-language: HE;">For I am
convinced that neither squawk nor squeak, neither blare nor bleep, neither
growl nor screech, nor any droning organ prelude, neither Christian metal nor
Pentecostal polka, nor any </span>caterwauling <span style="mso-bidi-language: HE;">in all creation, will be able to separate us from the melody of grace that
is in Christ Jesus our Lord.</span></div>
<div class="MsoNormal">
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There is an unresolved element to the Wynton Marsalis story,
isn’t there. That is often the case in really good stories, like the Parable of
the Prodigal Sons. Did the older brother join the grace party for his little
brother? We do not know. I do not know what happened to the cell phone
offender, and I am worried about him/her. Let’s call the offender a “she,” for
the moment. I imagine her killing the call, running from the room in horror, crying
in the lobby, but then she hears what is happening back inside the hall.
Wynton is playing her ringtone on his trumpet. Wynton is saving the day.
Redeemed by the master, she reenters the venue with a smile, Wynton sees her
and points to her and blows her a sweet kiss, the spotlight swings around and
finds her, all heads turn, and the offender takes a bow to the renewed applause
of a grace-filled congregation. Oh how I do not want her to have missed the spectacular
beauty that her error occasioned! I hope to God that she did not miss grace
completely redeeming her.</div>
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<br /></div>
<div class="MsoNormal">
We know by now that we are going to mess up the moment
sometimes. And by now most of us know our own graceless patterns, with
ourselves and with others. What we have not learned so well is to hear God
whistling our messy tunes, right there in our worst moments, showing us that we
are not alone, that the Holy Spirit willingly enters our messes with a longing
purpose: to show us how good things can come from bad mistakes, that we can
learn something, that we can grow, that we can let Christ transform our
graceless condemning choruses into something spectacular. If we can do that, we
know the next step. Having received grace, and having been transformed by
grace, we can improvise on the offensive tunes of those whom we feel have
ruined our songs. Who knows? Our enemies might sing along.</div>
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<br /></div>
<div class="MsoNormal">
Marsalis playing <i style="mso-bidi-font-style: normal;">I Don’t
Stand a Ghost of a Chance with You:</i> <a href="https://www.youtube.com/watch?v=y3ZUOxyxLZQ">https://www.youtube.com/watch?v=y3ZUOxyxLZQ</a></div>
<div class="MsoNormal">
<br /></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-51869920972478011902015-05-14T09:16:00.000-04:002015-06-03T22:43:18.525-04:00I Still Haven’t Found What I’m Looking For<div dir="ltr" style="text-align: left;" trbidi="on">
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Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 6"/>
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjf6aRgMyqWgHlgVj_vawfFlwF8FdnS4XXokI_4Ie4D6z649WEQdaLy8P08PWHHQNKsdKTAcFDr_gJ60iCQMTF4NevsOXexWQK67Wo522xpcpGtMAL1Jy-TBFHDXgAWYid4O4aKqtZm9SQ/s1600/U2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjf6aRgMyqWgHlgVj_vawfFlwF8FdnS4XXokI_4Ie4D6z649WEQdaLy8P08PWHHQNKsdKTAcFDr_gJ60iCQMTF4NevsOXexWQK67Wo522xpcpGtMAL1Jy-TBFHDXgAWYid4O4aKqtZm9SQ/s1600/U2.jpg" /></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 28.0pt;">I Still Haven’t Found What I’m Looking For</span></b><span style="font-family: "Times New Roman",serif; font-size: 28.0pt;"></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">By
Bert Gary</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><b style="mso-bidi-font-weight: normal;"><i><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">“Well, we
wrote the song, “I Still Haven’t Found What I’m Looking For”—which is a gospel
song, pretty much. I mean, it doesn’t sound much like a gospel song the way we
do it, but if you look at the lyric, the basic music, that’s exactly what it
is.”</span></i></b><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 10pt;"> </span></span></span><br />
<div style="text-align: right;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 10pt;">From an interview with U2
guitarist, David Howell Evans, known as “The Edge”</span></span></span></div>
</div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The
Irish rock band’s album <i style="mso-bidi-font-style: normal;">The</i> <i style="mso-bidi-font-style: normal;">Joshua Tree</i> topped the charts in the US
and eighteen other countries, going on to sell over 25 million copies worldwide
and making it one of the best-selling albums of all time. A number one hit from
the album is a song of spiritual yearning with a distinct gospel flavor. The
marching drumbeat and the ringing single-note ostinato on guitar are a
percussive contrast to lead-singer Bono’s soaring, plaintive vocals. And the
lyrics are a revelation. Bono penned a hymn of hope, a psalm of lament, and a
profession of faith. The band is U2. And the song is “I Still Haven’t Found
What I’m Looking For.”</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMx2Qy0deS2OQslc-GpCFLjIILsSmt9TS28OjTu-KkGQSpcFegCrG48mjlkwiYUXvVHKZ1QZR00_BIx5dmKAAA8IjvnU-XezcyXZXCf-W34PsKeIadaI4jEH2V21P3RvQiuIwMoCta23g/s1600/lyrics+U2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMx2Qy0deS2OQslc-GpCFLjIILsSmt9TS28OjTu-KkGQSpcFegCrG48mjlkwiYUXvVHKZ1QZR00_BIx5dmKAAA8IjvnU-XezcyXZXCf-W34PsKeIadaI4jEH2V21P3RvQiuIwMoCta23g/s1600/lyrics+U2.jpg" /></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The
songs on the album were born of the band’s newfound love of America—its lands,
its people, and its music. Their photographer told them about the striking Joshua
Trees of the Southwest US and suggested shooting them for the album photos.
Bono, the band’s lead singer and lyricist, discovered that the Mormons named
the tree after Joshua, the Old Testament commander of Israel, because it looked
as though its “arms” were raised in prayer (though in the Bible it was actually
Moses who raised his hand—holding his staff—to sustain a miraculous military
victory for Joshua against the Amalekites in Exodus 17:11). Bono suggested <i style="mso-bidi-font-style: normal;">The Joshua Tree</i> as the album’s title and
the band agreed.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">There is a New
Testament connection, too. The Hebrew name <i>Yehoshua</i> (meaning “God is
salvation” or God’s gift,” often abbreviated to <i>Yeshua</i>) translates into
English as both Joshua and Jesus, and Jesus died on a tree.</span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Galatians 3:13 </span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><span style="mso-spacerun: yes;"> </span>Christ redeemed
us from the curse of the law by becoming a curse for us -- for it is written,
"Cursed is everyone who hangs on a tree.” (see also Deuteronomy 21:22-23
and Acts 5:30, 10:39, 13:29)</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">In this sense, the album title (<i style="mso-bidi-font-style: normal;">The Joshua Tree</i>) connects to Bono’s verse:</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><i style="mso-bidi-font-style: normal;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">You broke the
bonds</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"></span></span></span></div>
<span style="background-color: black;"><span style="color: white;"><i style="mso-bidi-font-style: normal;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">And you<span class="apple-converted-space"> </span></span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12pt;">l<span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto;">oosed the chains<span class="apple-converted-space"> </span></span><br />
<span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto;">Carried the cross<span class="apple-converted-space"> </span>of my shame<span class="apple-converted-space"> </span></span><br />
<span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto;">Oh, of my shame<span class="apple-converted-space">, y</span>ou know I believe it<span class="apple-converted-space">.</span></span></span></i></span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">Whether U2 consciously
matched the album title to this verse in “I Still Haven’t Found What I’m
Looking For,” it is a fit. <i>Yeshua</i> did indeed carry the tree of shame,
and his nail-scarred hands were indeed raised. As the chorus insists, however,
even though the lyricist believes in the cross and has experienced its
liberation from shame, he marvels and grieves that his heart still aches; his
soul still yearns for something. He still hasn’t found what he’s looking for.</span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">A man said to Jesus,
“I believe; help my unbelief.” (Mark 9:24) That same tension, that same paradox
of doubtful faith or faithful doubt, that same ongoing spiritual struggle with
which we, if honest, are all too familiar, seems alive and well in U2’s
contemplative anthem. So universal is the experience, it seems, that Bono’s sacred
song has touched our nation and his. Yea, verily, it seems to have touched the
world.</span></span></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background: white; color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-style: italic;"><span style="background-color: black;"><span style="color: white;">There is in “I Still
Haven’t Found What I’m Looking For” the celebration of freedom (<i>you broke
the bonds</i>), the admission of sin (<i>I have held the hand of a devil</i>),
and the relentless search for . . . <i>what?</i> The song does not say. Perhaps
that is the point. We all yearn for something essential that we struggle to
name. Belonging? Contentment? Truth? Happiness? Peace? Faith? Joy? Love? Home? God?</span></span>
</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background: white; color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-style: italic;"><span style="background-color: black;"><span style="color: white;">The Apostle Paul
likewise wrote of freedom in Christ, of sin that enslaves, and of a universal
searching. He brought his message first to the synagogues and then to the
agorae (plural of agora – a downtown marketplace) of the ancient Roman world.
When in Athens, Paul left the door open for pagans and philosophers when asked
to speak at the Areopagus, also called Mars Hill (Act 17: 15-34), by
interpreting Athens’ religiosity as a spiritual search (though misdirected) for
<i>Yahweh, </i>the one true God (and his Son, <i>Yehoshua</i>, though at the
Areopagus that day Paul sensitively and astutely never mentions <i>Yaweh</i> or
<i>Yehoshua</i> by name).</span></span> </span></div>
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKDJHeoT2X0gAz1LxNh51GxVyG7Gm5jl290oLxudkQfoJhnwFOn6m530aOIgkbfg4CFV0PjEFOV6CylyPM6ywsr0f8HHk3-kTu8TwKJEqGUBbnE5J_70IjJWjc2ThvYr36KtVA1JH0Z6g/s1600/unknown+god.jpg.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKDJHeoT2X0gAz1LxNh51GxVyG7Gm5jl290oLxudkQfoJhnwFOn6m530aOIgkbfg4CFV0PjEFOV6CylyPM6ywsr0f8HHk3-kTu8TwKJEqGUBbnE5J_70IjJWjc2ThvYr36KtVA1JH0Z6g/s200/unknown+god.jpg.gif" width="160" /></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">Paul noticed that the
Athenians had all their religious bases covered, even displaying an altar “To
an unknown god” so as not to inadvertently neglect and thereby offend any gods
with which they might be unfamiliar. <span style="mso-spacerun: yes;"> </span>The
Apostle used the Athenian monument dedicated to an unknown god as his springboard
to claim that there is one true God (without giving his name), a God who does
not live in temples to be served by people as if God needed anything, a God who
gives life and breath to all, and a God who appointed a day when the world will
be rightly judged by a man, a human being (without giving his name), one who
died but was raised by God from the dead as assurance to all. </span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;"> Paul’s message was to
and for and about “all.” He noted that <i>all</i> of Athens appeared to be very
religious. The one true God gives life and breath to <i>all</i>. <i>All</i> the
world will be judged in righteousness by a man who died. But God raised that
man to give assurance to <i>all</i>. And then, most poignantly, Paul claims that
God made <i>all</i> people and nations so that they might seek for him, grope
for him, and find him, though God is not far from them <i>all</i>. He even
claims that within God we <i>all</i> live and move and have our being.</span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I
believe in the Kingdom Come<br />
Then all the colors will bleed into one<br />
Bleed into one.<br />
But yes, I'm still running.</span></i><i><span style="background: white; font-family: "Times New Roman",serif; font-size: 12.0pt;"></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">In this verse Bono
speaks to the universality of the kingdom of heaven and its coming unity, when he
sees all colors and creeds “bleed into one.” But believing, again, does not ease
the pain of the longing. Until the kingdom comes in fullness, and even though
we live and move and have our being in it now, we long for its coming completed
unity. Now, in the meantime, the yearning drives us, and sometimes drives us
crazy. That is why we run. We run through the fields, we climb the highest
mountain, we hold the hand of the devil in our blindness and desperation, and
we search for union in a lover’s embrace. </span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I
have kissed honey lips<br />
Felt the healing fingertips<br />
It burned like fire<br />
This burning desire.</span></i><i><span style="background: white; font-family: "Times New Roman",serif; font-size: 12.0pt;"></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">Yet nothing works. We
are indeed still running because, beyond the fields, the mountains, the
fingertips of a lover, the hope of the kingdom, and even the freedom of the
cross, we still haven’t found what we’re looking for, or perhaps <i>who</i> we
are looking for.</span></span></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I
have run, I have crawled<br />
I have scaled these city walls<br />
These city walls<br />
Only to be with you.</span></i><i><span style="background: white; font-family: "Times New Roman",serif; font-size: 12.0pt;"></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">U2’s song of spiritual
groping syncs powerfully with the Apostle Paul’s speech to the Athenian
philosophers.</span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">Acts 17:26-27 </span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;"><span style="mso-spacerun: yes;"> </span>“From one ancestor<sup>
</sup>he made all nations to inhabit the whole earth, and he allotted the times
of their existence and the boundaries of the places where they would live,<span style="mso-spacerun: yes;"> </span><sup>27</sup> <i style="mso-bidi-font-style: normal;">so that they would search for God<sup> </sup>and perhaps grope for him
and find him -- though indeed he is not far from each one of us</i>.” (emphasis
mine)</span><span style="background: white; color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-style: italic;"></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">This may disturb some
but it thrills me: U2’s gospel song is more biblical—specifically it has more
in common with Paul’s approach to evangelism—than the modern evangelical
playbook. Do you see it?</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">One will not likely
find a universal human feeling of discontent in the message of modern
evangelicalism. It troubles me that church insiders wear the cloak of false
certainty. But it is even more troubling that the certainty crowd tends to
shame fellow insiders who risk sharing their longings and questions, and that
they judge outsiders as wholly separated from God. Can a dominant corner of the
church today have forgotten the words of Jesus—that the admission of lostness
is the beginning of being found, that the recognition of blindness is the
beginning of sight, and those who seek will find? How can any of us lord our
certainty over anyone else? How can followers of Jesus take it upon themselves
to separate the sheep from the goats? How can one prodigal judge another
prodigal?</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<div style="text-align: center;">
<a href="http://www.u2.com/media/player/105/16" target="_blank">Original video from official website</a></div>
</div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">The official music video
for “I Still Haven’t Found What I’m Looking For” was shot in the streets of Las
Vegas, Nevada on Palm Sunday, the day on which Christians around the world
remember and celebrate Jesus’ triumphal entry into the city of Jerusalem, “the
city that stones the prophets and kills those who are sent to it,” the city
whose children Jesus desired to gather together as a hen gathers her brood
under her wings, but they were not willing (Matthew 23:37). The Irish rockers
strolled the “commercial agora” of US’s “Sin City” singing and playing their
gospel of spiritual yearning to anyone and everyone with ears to hear. More
than a performance, it seems to me, the video shows an interaction, a dialogue,
a meeting of minds, and a sharing of hearts.</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">The agorae that Paul
frequented were open public squares with colonnaded sidewalks lined with shops,
public gathering halls, libraries, fountains, and, yes, temples—lots of them, temples
to gods and goddesses and emperors. U2 sang before the casino-temples that line
the Las Vegas Strip, not unlike Paul sharing his gospel song before temples dedicated
to the worship of Venus, Herakles, and Augustus. In Corinth, for example, some
dozen temples have been excavated on or adjacent to its commercial agora. How
insignificant and counter-cultural Paul’s small house-church there must have
felt!</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGJH1c1vN2RLJCAH9qJ_MoL2NWTVPnNYC3zVWWll0p6jyOf7G_ZfXYDMb4b1WM0AvEtiO0TwH6UciYVIYhfHKCGRU5i3aMsMHC-gEMAHU1VIAalQ-HfIXBQ9FSoP1AP9Tjrj780cb6QHs/s1600/mars+hill.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="278" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGJH1c1vN2RLJCAH9qJ_MoL2NWTVPnNYC3zVWWll0p6jyOf7G_ZfXYDMb4b1WM0AvEtiO0TwH6UciYVIYhfHKCGRU5i3aMsMHC-gEMAHU1VIAalQ-HfIXBQ9FSoP1AP9Tjrj780cb6QHs/s400/mars+hill.jpg" width="400" /></a><span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">While in conversation with
some philosophers in the Roman agora of Athens, Greece, Paul was invited to
speak at the lofty Areopagus, a place where the </span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">intelligentsia </span><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">gathered to hear and debate new ideas. Paul went. And as the Jew from
Tarsus stood before the philosophers atop the Areopagus, above him the Parthenon
loomed, pronouncing from Athens’ lofty Acropolis that Athena ruled as the
goddess of the city. If the gospel belongs in “Sin City,” then Paul was in the
right place. So was U2.</span></span></span><br />
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">Today, modern
evangelicalism seems of two minds about the marketplace. On the one hand, they
shy away from the agorae lest they tarnish their reputations among the “sinners”—or
to put it in the vernacular, lest they should “mess up their witness.” On the
other hand, compelled to enter the marketplace to “save sinners from ‘hell,’”
they do so in packs with tracts and rehearsed psychological-pressure techniques
based on death, fear, and threats of afterlife torture. None of that on the
Areopagus from Paul. None of that on the Las Vegas Strip from U2.</span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">WHAT PAUL DID AT THE AREOPAGUS</span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">He
met people where they were in the marketplace and began relationships.</span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">He
included himself with them by speaking to a universal search for God, a
universal spiritual yearning behind all misguided religious impulses, establishing
common ground and standing with them in the search.</span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">He
lastly spoke of a just man appointed by an unnamed God of all, a God who raised
that man from the dead as assurance to all people.</span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">WHAT PAUL DIDN’T DO AT THE AREOGAPUS</span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">He
did not intrude uninvited to deploy impersonal, decisional, fear-based,
death-focused, hell-centered, hit-and-run, psychological pressure techniques to
emotionally manipulate them.</span></div>
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</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">He
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">He
did not label them or judge them as separated from God, because Paul did not
believe they were, and he said so boldly and repeatedly.</span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">He
did not give an altar call, take up a collection, pass out a tract, or invite
them to church.</span></div>
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<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I
have spoke with the tongue of angels<br />
I have held the hand of a devil<br />
It was warm in the night<br />
I was cold as a stone.</span></i><i><span style="background: white; font-family: "Times New Roman",serif; font-size: 12.0pt;"></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">To me this verse is
about religiosity. Speaking in tongues is paired with holding the hand of a
devil, meaning that a beautiful gift of the Spirit can, in the hands of broken
human beings, tragically degenerate into the deadly peril of religious proving,
posing, boasting, and judging. And for Bono to be <i>warm in the night</i> but <i>cold
as a stone</i> means that even though the warmth of the Spirit is ever-present,
broken human beings create religious proving grounds that leave one cold as a
stone idol. Religiosity, then, is the human capacity to take the Spirit’s
generous gifts and universal warmth and pervert them, marketing them for the
sake of self-serving (idolatrous) exclusivist institutions bent on body-count
momentum and revenue generation. The hand of a devil is as cold as stone
indeed. Why cannot we humans have Spirit warmth without devil idols entering
into it?</span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Sent by the Spirit first to the synagogues,
then to the agorae of the ancient cities of the Roman Empire, the Apostle Paul
had no squeamishness about entering either place, he did not worry about
“messing up his witness,” nor did he judge anyone as separated from God or use threats-of-hell
fear-tactics to convert them from their “godless” ways. He crossed the
thresholds of Jewish synagogues and pagan marketplaces alike, he began
relationships of respectful conversation, he spoke of the yearning for
something that all humans of every nation and race experience, he took the
position that while gods and temples were evidence of a universal spiritual
impulse, these gods and temples were not what we yearn for. He pointed to one
God who made us all, and he pointed to one man whom God sent to all, a man who
died and rose from the dead as God’s assurance to all. Interestingly, Paul
never mentioned that God-sent man’s name—demonstrating both reverence for that
name and an unwillingness to hurl that name at his hearers. More interestingly,
he never spoke of “hell.”</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">According to
Scripture, the prototype missionary, the model evangelist if there was one, the
Apostle Paul never used any of the words translated (or mistranslated) into
English as “hell.” Let that sink in: Paul <i>never</i> wrote or spoke the word,
<i>ever</i>. “Hell” was not in his vocabulary. If the word had been important
to Paul or if it had been important to the gospel (<i>good news</i>), would he
not have used it at least once? How can it be, then, that “hell” is number one
in the playbook of much of modern evangelicalism? The whole point of their
“gospel” is to save people from God’s hell-bent intention to roast “sinners.” How
can anyone who proudly calls himself “evangelical” replace so comfortably (and so
ignorantly) Paul’s evangelical message and method with one whose foundation is fear
of “hell”?</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">If Paul had followed
modern evangelicalism, his address at the Areopagus might have been different:</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<span style="background-color: black;"><span style="color: white;"><i><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">“</span></i></span></span><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Vain ignorant philosophers,
superstitious pagan polytheists, unsaved idolatrous heathens, unrepentant
sinners separated from God: Do you know where you are going when you die? You
are all going to hell where God will torture you in fire forever unless you repent
of your sins, promise to clean up your act, accept Jesus Christ into your
heart, make him your personal Lord and savior, and find yourself a
Bible-believing church. Amen.”</span></i><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">It is so ironical. Those
evangelicals who claim to be concerned that God will judge me have already
judged me as separated from God and hell-bound. Why? Because I do not put
“hell” first. In their view, those who do not put “hell” first are going to
“hell.” God, save us from circular reasoning, and, while you are at it, save us
from ourselves.</span></span></span></div>
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><i><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">But I still haven’t found</span></i></span></span></div>
<span style="background-color: black;"><span style="color: white;"><i><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">What I’m looking for.</span></i></span></span><br />
<span style="background-color: black;"><span style="color: white;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">Paul declared to the
Areopagites of Athens that God made all of us, gave all of us places to live,
so that in our home countries and each of us in our own way “. . . </span></span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: HE;">would search for God<sup> </sup>and perhaps grope for him and find him --
though indeed he is not far from each one of us.”<b> </b><span style="mso-bidi-font-weight: bold;">(Acts 17:27) Not <i style="mso-bidi-font-style: normal;">might</i>, but <i style="mso-bidi-font-style: normal;">would</i> search
for God. <i style="mso-bidi-font-style: normal;">All</i> of us, he said, quoting
one of the Areopagites’ popular poems (lyrics!), <i style="mso-bidi-font-style: normal;">all</i> of us <i style="mso-bidi-font-style: normal;">live and move and
have our being</i> in him, <i style="mso-bidi-font-style: normal;">for we are all
his offspring</i> (Acts 17:28). There is no separation. Paul preached that he
and they were in the same boat sailing for the horizon in search of the same home.</span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-weight: bold; mso-bidi-language: HE;">Is this the searching that C.S.
Lewis wrote about—this yearning, this inconsolable secret, this overwhelming
sensation of wanting, this urgent craving, this aching desire, this longing
beneath all longings that dominated his life?</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij2SUz_GcHcLJSGuJnA-EgxnrKC_6Hyrlmxo5P0OBwy9mg0rnNKmMNpXKCrT-LgXOURk8AbbkurLAOU3pVCc_r0KA8GYo261-TnEvBnL60AQLqUQX9rPx7FL6stP871xsoIJLoxXvDoYE/s1600/cs+lewis.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij2SUz_GcHcLJSGuJnA-EgxnrKC_6Hyrlmxo5P0OBwy9mg0rnNKmMNpXKCrT-LgXOURk8AbbkurLAOU3pVCc_r0KA8GYo261-TnEvBnL60AQLqUQX9rPx7FL6stP871xsoIJLoxXvDoYE/s200/cs+lewis.jpg" width="141" /></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-weight: bold; mso-bidi-language: HE;">“I desired with almost sickening intensity
something never to be described.” (<i style="mso-bidi-font-style: normal;">Surprised
By Joy</i>, p. 17)</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-weight: bold; mso-bidi-language: HE;"><span style="mso-spacerun: yes;"> </span>“It is the
secret signature of each soul, the incommunicable and unappeasable want.” (<i style="mso-bidi-font-style: normal;">The Problem of Pain</i>, p. 146)</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-weight: bold; mso-bidi-language: HE;">“Apparently, then, our life-long nostalgia, our
longing to be reunited with something in the universe from which we now feel cut
off . . . is no mere neurotic fancy, but the truest index of our real
situation.” (<i style="mso-bidi-font-style: normal;">The Weight of Glory and
Other Addresses</i>, pp. 15-16)</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-weight: bold; mso-bidi-language: HE;">C.S. Lewis describes it as dissatisfaction,
restlessness, and homesickness. This homing instinct thrills, taunts, and even
drives to despair. As U2’s pounding, relentless chorus insists, <i style="mso-bidi-font-style: normal;">I still haven’t found what I’m looking for</i>.
</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-font-weight: bold; mso-bidi-language: HE;">I could tell you what I believe
it is, this inescapable, universal “thing,” but it might ring hollow to you, as
others’ pat answers often do for me. I could give it a name, but it has been my
experience that naming it does not make the excruciating bliss go away. Paul
leaves it unnamed at the Areopagus. U2 leaves it unnamed on the strip in Las
Vegas. I will do the same here.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="background-color: black;"><span style="color: white;"><span style="background-attachment: scroll; background-clip: border-box; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto auto; font-family: "Times New Roman",serif; font-size: 12pt;">Their song is a proclamation
to the world and an open-armed invitation to yearning hearts everywhere. U2’s
gospel is for “you, too.”</span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com4tag:blogger.com,1999:blog-3541424098637282033.post-77251227321627529812015-04-06T15:47:00.002-04:002015-04-06T18:37:07.597-04:00AT-A-GLANCE: Chart Comparing the Empty Tomb and Resurrection Appearance in the Four Gospels<div dir="ltr" style="text-align: left;" trbidi="on">
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<br />
<table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184;">
<tbody>
<tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
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<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">MATTHEW</span></b></div>
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<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">MARK</span></b></div>
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<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">LUKE</span></b></div>
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<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">JOHN</span></b></div>
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<tr style="mso-yfti-irow: 1;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">WHO WENT TO THE TOMB?</span></b></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Mary
Magdalene and the other Mary (2 women)</span></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Mary
Magdalene, Mary the mother of James, and Salome (3 women)</span></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Mary
Magdalene, Mary the mother of James, Joanna, and the other women (5 or more women)</span><br />
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Mary
Magdalene (1 woman)</span></div>
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<tr style="mso-yfti-irow: 2;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">WHY DID THEY GO?</span></b></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">To
see the sepulcher</span></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">To
anoint him with spices</span></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">To
take spices they had prepared</span></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif;">(John's Gospel does not say why.)</span><br />
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<tr style="mso-yfti-irow: 3;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">WHEN DID THEY GO?</span></b></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">After
the Sabbath, toward the dawn, on the first day of the week</span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">After
the Sabbath, very early, on the first day of the week, when the sun had risen</span><br />
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">At
early dawn, on the first day of the week</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">While
it was still dark, on the first day of the week</span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 4;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">THE ROLLING STONE</span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The women
witnessed an angel and an earthquake rolling the stone back.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The women
worry how they’ll ever move it, but they find the stone already rolled back.</span><br />
</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The women
find the stone rolled away.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Mary
Magdalene finds the stone rolled away.</span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 5;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">THE GREETER(S) AT THE TOMB</span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">An
angel descended, he looked like lightning, dressed white as snow, and he sat
upon the stone outside the tomb (only in Matthew are there guards posted;
they tremble and become like dead men).</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">A
young man in a white robe was sitting in the tomb on the right side.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Two
men appeared in the tomb in dazzling apparel.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">After
Peter and the other disciple (John?) left, while Mary was weeping, she stooped
to look in and saw two angels in white, sitting where the body had been laid,
one at the head and one at the feet.</span><br />
</div>
</td>
</tr>
<tr style="mso-yfti-irow: 6;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">WHAT THE GREETERS SAID</span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">“Don’t
be afraid . . .”</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">“Don’t
be amazed . . .”</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">“Why
do you seek the living among the dead?”</span><br />
</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">“Woman,
why are you weeping?”</span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 7;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">THE REACTION OF THE WOMEN TO THE GREETER'S MESSAGE</span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The women
departed quickly from the tomb with fear and great joy, and they ran to tell
the disciples.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The women
fled from the tomb trembling, astonished, afraid, and said nothing to anyone.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The women
returned and told the disciples.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Mary
Magdalene saw the stone taken away, she went back and fetched Peter and the
other disciple (John?) who came, saw, and left her weeping at the tomb; she
answered two angels concerning her weeping, “Because they have taken my Lord
away. . .”</span><br />
</div>
</td>
</tr>
<tr style="mso-yfti-irow: 8;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">JESUS’ FIRST APPEARANCE</span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Somewhere
between the tomb and the disciples’ hideout in Jerusalem, Jesus met the two women
and said, “Hail!” and they worshiped him.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Jesus
doesn’t appear to anyone, as our oldest and best copies of Mark end at 16:8; 9-20 was almost
certainly written later by someone else.</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Somewhere
on the road to Emmaus, Jesus walked with two disciples, one named Cleopas. <u>And</u>
at an unnamed place Jesus is said to have appeared to Simon (Peter). These two appearances happen about the same time, and it's unclear which was first.</span><br />
</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Just
outside the tomb, Jesus appeared to Mary Magdalene who mistakes him for the
gardener.</span></div>
</td>
</tr>
<tr style="mso-yfti-irow: 9; mso-yfti-lastrow: yes;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">OTHER APPEARANCES</span></b></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">To
the eleven on a Galilean mountain</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">(In
the longer ending of Mark written by someone else, Jesus appeared to two
disciples walking in the country and to the eleven while at table.)</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.75pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">To
the eleven plus companions in Jerusalem behind closed doors</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 131.8pt;" valign="top" width="176"><div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Somewhere
behind closed doors without Thomas; same room one week later with Thomas; later
to seven disciples on the shore of the Sea of Galilee</span><br />
</div>
</td>
</tr>
</tbody></table>
<br />
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">RESURRECTION
APPEARANCES IN THE BIBLE BEYOND THE FOUR GOSPELS</span></b></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<br /></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">Book of Acts - the risen Christ appeared:</span></b></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">1-Acts 1:3-5 --- to disciples, teaching during forty days
(Passover-Pentecost)</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">2-Acts 1:6-11 --- to disciples who witness his ascension</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">3-Acts 7:55-56 --- to Stephen in a “vision” of heaven as he is
about to be stoned</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">4-Acts 9:1-9 --- to Saul/Paul on the road to Damascus—not an
appearance like others</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<br /></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<b><span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">First Corinthians 15:3-11 - the tradition handed to Paul says the
risen Christ appeared:</span></b></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">1 - to Cephas (Peter)</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">2 - then to the twelve (at first eleven)</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">3 - then to more than five hundred believers at one time</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">4 - then to James (Jesus' brother and eventual leader of the
church in Jerusalem)</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">5 - then to all apostles</span></div>
<div class="MsoNormal" style="background: #262626; line-height: 14.25pt; margin-bottom: .0001pt; margin-bottom: 0in; mso-background-themecolor: text1; mso-background-themetint: 217;">
<span style="color: #d0cece; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #D0CECE; mso-style-textfill-fill-colortransforms: lumm=90000; mso-style-textfill-fill-themecolor: background2; mso-themecolor: background2; mso-themeshade: 230;">6 - then to Saul/Paul last</span></div>
<div class="MsoNormal" style="background: #262626; mso-background-themecolor: text1; mso-background-themetint: 217;">
<br /></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com13tag:blogger.com,1999:blog-3541424098637282033.post-12824652058907370732015-03-27T03:12:00.000-04:002015-03-29T13:47:20.846-04:00Deficit in Spiritual Worthiness<div dir="ltr" style="text-align: left;" trbidi="on">
<b><i>"Why does God love me?"</i></b><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJolmPm5SGp3krQ6uTBeyqS3jDvRyoqEacf2rb_PXSoAA94LW9pLcHBn_EcAJFUWJj3ad8McDLJvOo7t4qAUvlLxfufgMga8AmpaFV15lJX3pofE-a8WiWXpSaX3QNRQMRMHB6hFYyDBE/s1600/its+me.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJolmPm5SGp3krQ6uTBeyqS3jDvRyoqEacf2rb_PXSoAA94LW9pLcHBn_EcAJFUWJj3ad8McDLJvOo7t4qAUvlLxfufgMga8AmpaFV15lJX3pofE-a8WiWXpSaX3QNRQMRMHB6hFYyDBE/s1600/its+me.jpg" height="212" width="320" /></a></div>
You might answer that question by arguing that God <i>has </i>to
love you because God is love; if God is love and God's nature is to
love, then God has to love you. What if, however, the key word in this
question is the word <i>you</i>? Why does God love <i>you</i>? Why particularly <i>you</i>? You might answer that question by arguing that you try<span class="text_exposed_show">
to be a loving person, treating others as you would like to be treated,
a person who contributes time and talent and treasure to your family or
your church or your community.</span><br />
<br />
I
wonder if these answers miss the mark. If God loves you merely because
it's God's nature, that God has to, then God's love is generic, not
really related to you specifically. But if God loves you because of how
you treat others or what you contribute to society, then God's love is
conditional and is offered or withheld depending upon your attitude or
performance.<br />
<br />
Does God only love you because God has to? Does God love you only when you prove by your words and actions that you are worthy?<br />
<br />
In
the Christian Scriptures, Jesus looked into the crowd and saw a little
child, and he called to the child and placed it before his disciples and
said, <i>"I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!"</i> (Matthew 18:3)<br />
<br />
For
those who are truly familiar with the New Testament Gospels, they know
that when Jesus speaks of entering the kingdom of heaven he is speaking
of present participation in a powerful yet mysterious relational reality
that is already here (<i>"The kingdom of heaven is among you."</i> - Luke 17:21), and yet it has not fully come (<i>"Thy kingdom come..."</i> - Luke 11:2). Jesus insists that the kingdom already belongs to children, here and now <i>("Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these."</i> - Matthew 19:14).<br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzP3fGxlNdTo1I_NQVobzOa6yregvsQPoepQRZv91Q7yokYecfUHIDVk0VgvJgPONuN8QS7J58FnvAiBnkB1pf7M-pyxc01TzdYXj0R6a_bv3MnidyS6ilrF1Ix_2l6MtPM_L-w18Kq10/s1600/baby+in+father's+arms.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzP3fGxlNdTo1I_NQVobzOa6yregvsQPoepQRZv91Q7yokYecfUHIDVk0VgvJgPONuN8QS7J58FnvAiBnkB1pf7M-pyxc01TzdYXj0R6a_bv3MnidyS6ilrF1Ix_2l6MtPM_L-w18Kq10/s1600/baby+in+father's%2Barms.jpg" height="270" width="400" /></a>Think
of an infant, perhaps your own. Why do you love it? Do you have to?
Is it required? Do you love it because of how much it contributes, how
hard it works, how well it treats others, how well it performs? What I
am getting at, and what I think Jesus' illustration was getting at, is
that children have intrinsic value and so do you. In the here-and-now
relational reality that Jesus called "the kingdom," children are
innately worthy of love and so are you.<br />
<br />
The lie we too
often believe is that we have to justify our existence, that we have to
prove our worthiness to take up space on this planet and to use its
oxygen, that every day we have to try to convince others and ourselves
and even God that we are worthy of love. Chaplains sometimes call this
"a deficit in spiritual worthiness." I don't particularly like that
phrase, but I know what it means. It means that we human beings have a
hard time trusting that the kingdom of heaven is among us, that it
values infants as much as presidents, and we are infinitely prized by
God because each of us is God's uniquely beloved child.</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com1tag:blogger.com,1999:blog-3541424098637282033.post-37827979060986434822015-01-07T19:09:00.000-05:002015-01-07T19:09:07.348-05:00Why Would Anyone Want to Be Poor In Spirit?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;"> "Blessed are the poor in spirit, for theirs is the
kingdom of heaven.” (Matthew 5:3)
</span></span></div>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">This blessing states emphatically that there are some people
who already possess the kingdom of heaven. It is theirs, present tense, now.
Who are these people?</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu9UTtOtjY8NUzZMQiyGaTS-DT3-d0KI-8-fnTXSiud3WcQdUreOXhNyiH6GGYv9kO5CNmeNjdHGiftg-2ccj0gYBz-SPRSuo3DVBbpkPU9b1ba611ci7-ZGFYA4NocqMRGtCQVW14kaY/s1600/jesus+in+grass.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu9UTtOtjY8NUzZMQiyGaTS-DT3-d0KI-8-fnTXSiud3WcQdUreOXhNyiH6GGYv9kO5CNmeNjdHGiftg-2ccj0gYBz-SPRSuo3DVBbpkPU9b1ba611ci7-ZGFYA4NocqMRGtCQVW14kaY/s1600/jesus+in+grass.jpg" height="204" width="320" /></a>Jesus began his “Sermon on the Mount” with a series of blessings,
the first one directed at “the poor in spirit.” I am afraid this verse is badly
misunderstood. It is too often preached that, <i>One must strive to be poor in
spirit in order to go to heaven.</i> The blessing, it seems, is being twisted into
an assignment. This misinterpretation assumes that by poor in spirit Jesus
meant humble. Therefore, <i>to earn heaven I have to act more humble.</i></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">Jesus does not use the word “humble,” however; and poor in
spirit does not mean humble.</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 0.5in;">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">·
<b><i>ptokhoi </i></b>means “poor” (pitiful, destitute, afflicted, or powerless)</span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in;">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">·
<b><i>to pneumatic</i></b> means “in spirit” (referring to one’s inner life, state of mind,
or disposition)</span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in;">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">·
<i><b>tapeinos</b></i> means “humble,” but this word does not occur in the “Sermon on the
Mount.” </span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">If poor in spirit does not mean humble, then what does it
mean?</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZ44dQVE59ZTt26Bqwj7Nfd_IkrqQ-eUc9I7XrALQOVH9_7zfXjUTqPaNYW4ydnQjm0xt5_iyEJjlsuFwVgwrdjeRbmg_duRRnYeTCQVxQZueGRenePcyLmToh9z-Aqdf4bmdSlbNaTRc/s1600/despair.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZ44dQVE59ZTt26Bqwj7Nfd_IkrqQ-eUc9I7XrALQOVH9_7zfXjUTqPaNYW4ydnQjm0xt5_iyEJjlsuFwVgwrdjeRbmg_duRRnYeTCQVxQZueGRenePcyLmToh9z-Aqdf4bmdSlbNaTRc/s1600/despair.jpg" height="240" width="320" /></a><span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">To be poor in spirit is to be spiritually defeated, lost,
broken, and hopeless. I have been there at the worst moments of my life. And,
honestly, I wanted out. I thought it would never end. I was bouncing a check on
my own strength, desperate for even one glimmer of light. Why would anyone want
to be poor in spirit? You have probably gone to a friend or pastor or
psychologist to make “poor in spirit” stop. No one in their right mind wants to
be spiritually bankrupt.</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">See how distorted the human mind can be? Jesus blesses
people who are dying inside. Why can I not just celebrate that Jesus blesses
these wounded souls? Why can I not bless them too by sharing their pain?
Because, unfortunately, I am not always above selfishness and insecurity.</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">Worse, I am actually capable of worrying that someone else
is going to get my share. I can actually worry that if he blesses someone else,
it somehow robs me, or that maybe he will not have enough blessings to go around.
This wrong-headedness reminds me of a noisy flock of geese all rushing for the
same little crust of bread. Or a pack of wild dogs fighting over a single
scrap. When did God get so poor and miserly?</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">How, moreover, do we justify turning a blessing into a work?
Why do we automatically turn “Blessed are the poor in spirit, for the kingdom
of heaven belongs to them now,” into, “In order to earn heaven I have to act
more poor in spirit”? This is not just bad exegesis. It is our wrong-minded
tendency to mistrust God’s good will toward us, and our hubris that falsely
believes we can buy blessings and heaven by checking off items on a
goody-two-shoes list. How can we read this gracious beatitude as, “You must be
more humble, or else”?</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">I need to repent. If I believe this Bible stuff, and if
Jesus says that the kingdom of heaven already belongs to the poor in spirit,
then why can I not just celebrate this? Why can I not be glad for them, the
poor in spirit, whoever they are, wherever they are? If anybody needs a
blessing, they do. And, one day, God forbid, I may be poor in spirit once
again, and on that day I may need Jesus' words as bad as others do today.</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">So in what sense does heaven belong right now to the poor in
spirit? Is this announcement just fluffy talk? Is it mere consolation? I do not
think so. What if heaven is not so much an afterlife reward (that you have to
earn) as it is the present solidarity of God with you now, God for you now, God
sharing your pain, addressing your pain when you are dying inside?</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: Georgia,"Times New Roman",serif;">I like it that Jesus began his most famous “sermon” by
sitting down with people in the grass and addressing first those who were
hurting the most.</span></span></div>
<div class="MsoNormal">
<br /></div>
<br />
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="line number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="page number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-38851233239204313892014-12-19T20:55:00.000-05:002020-03-21T12:25:12.796-04:00Jesus' Birth and Childhood in Chronology<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: medium;"><b><span style="color: #b6d7a8; font-family: "verdana" , "sans-serif"; line-height: 150%;">Jesus’ Birth and Childhood </span></b><span style="line-height: 150%;"><span style="font-family: "times new roman" , "serif"; line-height: 150%;"></span></span></span></div>
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<span style="font-size: medium;"><b><span style="color: #b6d7a8; font-family: "verdana" , "sans-serif"; line-height: 150%;">18 Events in Chronology</span></b><span style="font-family: "times new roman" , "serif"; line-height: 150%;"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: #b6d7a8; font-family: "verdana" , "sans-serif"; line-height: 150%;">9 B.C. – 4 A.D.</span></b><span style="font-family: "times new roman" , "serif"; line-height: 150%;"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">INTRODUCTION – Three
Challenges</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">There are three significant challenges
to creating a chronology of Jesus’ birth and childhood that must be
acknowledged before proceeding.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">I.</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Whether
you agree with modern scholars about the fictive nature of these accounts, they
are still dated to a timeframe and recorded chronologically in the Gospels of
Matthew and Luke.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">II.</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Although
dating these events requires approximations at best, it is possible to line
them up, assigning dates accurate to within about a year.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">III.</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">While
“Gospels” by their nature leave significant gaps in time between events, these
gaps are not impediments to lining up the events and assigning approximate
dates.<i>*</i></span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="font-family: "verdana" , "sans-serif";">* An explanation of
these three challenges to creating a chronology of Jesus’ beginnings is at the
end of this booklet.</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">KEY DATE – 4 B.C.</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Using historical sources, most scholars
locate the death of King Herod the Great in late March or early April, <b>4
B.C.</b> Although we do not know the exact date, 4 B.C. gives us a secure
starting point from which to place the events recounted by the Gospels of
Matthew and Luke on a timeline.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: #c00000; font-family: "verdana" , "sans-serif";">EIGHT EVENTS IN ABOUT 9-8
B.C.</span></b><b><u><span style="color: #c00000; font-family: "verdana" , "sans-serif";"> </span></u></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">1.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">First
Census</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke 2:1-3 records
that <b>Augustus</b> was emperor of Rome when Jesus was born. He ruled from <b>27
B.C. to 14 A.D.</b> Sometime within those 41 years the Gospel of Luke says
Jesus was born. Can we narrow it down?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">According to Luke 1:5
(and also Matthew 2), <b>Herod the Great</b> was ruler of Judea when Jesus was
born. He ruled from 37-4 B.C. We have now narrowed the above 41 years
significantly. The reigns of Augustus and Herod overlap from <b>27 B.C. to 4
B.C.</b>, a 31-year timeframe. Can we narrow it further still?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke also mentions
that <b>Quirinius</b> was governor of Syria and there was a <b>census</b> taken
during his reign. Therein lies a problem. Roman records show that the emperor
ordered a census in 6 <i>A.D.</i> while Quirinius was governor of Syria. But 6
A.D. is outside of our timeframe just established: 27 B.C. to 4 B.C. This date
is at least a decade too late. Was Luke mistaken? Possibly. There is another
explanation, however. Quirinius may have been governor twice, and he may have
ordered two censuses. His first reign may have begun in 12 B.C. as co-legate
during which he ordered a first census in 9 B.C. It is called specifically
Quirinius’ “first registration” in Luke 1:2. It takes years to complete one,
and this census was done from <b>9-6 B.C.</b> 9-6 B.C. fits Luke’s and
Matthew’s historical references, and puts Jesus’ birth at about <b>8 B.C.</b>,
within the reigns of Augustus Caesar, Herod the Great, and Quirinius (as
co-legate) as Luke claims. The incorrect birth year of 1 AD was established in
the 6<sup>th</sup> Century.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:1-2 </span></b><sup><span style="color: green; font-family: "verdana" , "sans-serif";">1</span></sup><span style="color: green; font-family: "verdana" , "sans-serif";"> In those
days a decree went out from Emperor Augustus that all the world should be
registered. <sup>2</sup> This was the <b><i>first registration</i></b>
taken when Quirinius was governor of Syria. (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">(See the <i>Res
Gestae Inscription</i> and the <i>Aemilius Secundus Inscription</i>. Some
scholars claim that these confirm both the early census and the earlier
co-reign of Quirinius. Other scholars contest this.)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">2.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">John the
Baptist’s Conception</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">With the approximate
birth year for Jesus set at about 8 B.C., we can surmise that in <b>about</b> <b>9
B.C.</b> the angel Gabriel, as reported in Luke 1, announced to the priest
Zechariah that his barren and elderly wife Elizabeth would conceive and bear a
son, and they were to name him John. </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED IN MATTHEW AND
LUKE</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">3.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">Jesus’
Conception</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">According to Matthew
–</span></b><span style="font-family: "verdana" , "sans-serif";">
With the birth year of Jesus having been set in about 8 B.C., we can conclude
fairly that Jesus was conceived in <b>late 9 B.C</b>. An unnamed angel appeared
to Mary’s fiancé Joseph in a dream telling him not to fear marrying Mary, that
though she was indeed pregnant, Mary had not been unfaithful, she had conceived
by the power of the Holy Spirit, and Joseph should name the boy Jesus. </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">According to Luke – </span></b><span style="font-family: "verdana" , "sans-serif";">Luke records that the
same angel (Gabriel) who visited Zechariah in Jerusalem also
visited Mary while she was in Nazareth, giving her both an announcement and a
sign. Gabriel’s announcement to Mary was that she would become pregnant by the
Holy Spirit, and that she should name the child Jesus. And Gabriel’s sign to
Mary was that elderly Elizabeth, a relative of Mary’s living in an unnamed
Judean village near Jerusalem (priests lived in the region of Judea to be near
the Jerusalem temple), was in the sixth month of her unlikely pregnancy. Mary,
accepting Gabriel’s announcement with the words “Let it be,” immediately set
out for Zechariah’s village to see with her own eyes the unbelievable sign: her
elderly, childless kinswoman Elizabeth was now in her sixth month.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<br /></div>
<span style="font-size: medium;">
</span><br />
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">4.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">Mary’s
Visit with Elizabeth</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">In <b>late</b> <b>9
B.C. or early 8 B.C.</b>, Mary traveled to see the angel Gabriel’s promised
sign—that her elderly, barren relative Elizabeth was in her sixth month. We
cannot imagine her making a journey of some 70 miles from Nazareth to a Judean
town near Jerusalem without escort; a young Hebrew female probably would not
attempt (or be allowed) a multi-day journey alone, though Joseph is not
mentioned by Luke as having accompanied her.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">5.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">Mary
Went “Home”</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke says that Elizabeth
hid herself and therefore her pregnancy for five months, though Luke does not
explain why. Her conception occurred six months before Mary’s according to Luke
1:24-25, so Elizabeth would have been due to give birth in <b>late</b> <b>9 B.C
or early 8 B.C.</b>, some six months before Jesus was due. Luke records that
Mary stayed as a visitor in the home of Zechariah for the final trimester of
Elizabeth’s pregnancy, during which time Mary completed the first trimester of
her own pregnancy. Just prior to John’s birth, Mary went “home.” But where is
her home?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 1:56
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> And Mary remained with her about three months and then
returned to her home.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">This appears to be the first of <i>two
trips</i> by Mary from Galilee to Judea, according to Luke. </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">The first trip</span></b><span style="font-family: "verdana" , "sans-serif";"> coincides with
Jesus’ conception. Newly pregnant, she traveled (no doubt accompanied by
Joseph, though Luke does not mention this) from Nazareth to the unnamed village
of the priest Zechariah to see the sign given her by the angel Gabriel that her
relative Elizabeth was in her sixth month. At the end of her three-month stay
in their house, Mary, three months pregnant, went “home” just before John was
born. But was her home in Nazareth or Bethlehem?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">The second trip</span></b><span style="font-family: "verdana" , "sans-serif";"> coincides with the
registration decree. At some point Mary and Joseph must have traveled back to
Nazareth again. While they were there the registration was announced, and the
fact that they had to go to Bethlehem to register indicates they were residents
of Bethlehem, which will be explained after a brief summary of these two trips.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Mary’s first trip was from Nazareth to
visit Elizabeth’s Judean village and then go home, and the second was from
Nazareth to Bethlehem to register. Mary was newly pregnant for the first
journey, and she was at least three months pregnant for the second journey.
Concerning that second journey, Luke nowhere says that Mary was nine months
pregnant or on the verge of labor.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Could Joseph and Mary really have been
from Bethlehem? Yes. Note that Luke 1:26 says that Gabriel appeared to Mary in
Nazareth, but Luke does not say that Nazareth was her home.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Bethlehem was a Judean village near
Jerusalem, less than a full day’s walk from any other Judean village including
Zechariah’s and Elizabeth’s. If Mary were from Bethlehem, she could have walked
home alone (Luke 1:56) from Elizabeth’s village in a few hours.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Determining where Joseph and Mary were
living, meaning where they are from, requires concentration on the part of the
reader. Notice what Luke says about Mary and Joseph’s travel due to the census.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:3 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> All
went to their <b><i>own towns</i></b> (hometowns) to be registered. (emphasis
mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt -0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">And note that here, too, Luke does not
say that Joseph and Mary are <i>from</i> Nazareth. On the contrary, Luke
identifies Bethlehem as Mary’s and Joseph’s<span style="background: none repeat scroll 0% 0% black; color: white;"> </span></span><b><span style="background: none repeat scroll 0% 0% black; color: white; font-family: "times new roman" , "serif";">ἑαυτοῦ </span></b><span style="background: none repeat scroll 0% 0% black; color: white; font-family: "times new roman" , "serif";">"of-self" – <b>πόλιν</b>
"to-a-city."</span><span style="background: none repeat scroll 0% 0% black; color: white; font-family: "verdana" , "sans-serif";"> </span><span style="font-family: "verdana" , "sans-serif";">These words in 2:3 can be translated “own towns” or
“hometowns,” meaning they are <i>from</i> Bethlehem.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.3in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Also remember that
two years after Jesus’ birth, according to Matthew, the Magi visited Mary and
Jesus in “the house” in Bethlehem.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
2:8 & 11 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>8</sup> Then he sent them to Bethlehem, saying,
"Go and search diligently for the child; and when you have found him,
bring me word so that I may also go and pay him homage . . . <sup>11</sup> On
entering <b><i>the house</i></b>, they saw the child with Mary his mother; and
they knelt down and paid him homage. (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">What are they still
doing in a house in Bethlehem two years after Jesus’ birth if they do not live
there?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Furthermore,
according to Matthew, Joseph and Mary took their toddler and fled to Egypt to
escape Herod the Great’s slaughter of the children in Bethlehem, and then after
Herod’s death they planned to return to Judea; Bethlehem is in Judea where they
were living in “the house” before they fled. But because they feared the new
ruler of Judea (where Bethlehem is), Herod’s son Archelaus who was worse than
his father, they moved to Galilee instead, to a town called Nazareth, a town to
which they were making visits. Perhaps they were in the process of planning or
making a relocation from Bethlehem to Nazareth when the census was announced.
Perhaps Archelaus’ Judean rule solidified that original plan.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
2:22-23 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>22</sup> But when he heard that Archelaus was
ruling over Judea in place of his father Herod, he was afraid to go there. And
after being warned in a dream, he went away to the district of Galilee. <sup>23</sup>
<b><i>There he</i></b> <b><i>made his home in a town called Nazareth</i></b> .
. . (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Matthew clearly
states that only after Jesus’ birth and the family’s escape to Egypt did Joseph
return to <b><i>make his home in Nazareth</i></b>. If Joseph lived in Nazareth
prior to Jesus’ birth, why would Matthew insist that afterward “he went away to
the district of Galilee” where “he made his home in a town called Nazareth?”
Clearly they moved from <i>somewhere</i> to Nazareth. Matthew says the Magi
found them in “the house” in Bethlehem. Luke 2:3 refers to Bethlehem as their
“hometown” (</span><b><span style="font-family: "bwgrkl";">e`autou/
po,lin</span></b><span style="font-family: "verdana" , "sans-serif";">).
It seems clear that Joseph and Mary were residents of Bethlehem.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">How does Luke refer
to Nazareth?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:39-40 </span></b><sup><span style="color: green; font-family: "verdana" , "sans-serif";">39</span></sup><b><span style="color: green; font-family: "verdana" , "sans-serif";"> </span></b><span style="color: green; font-family: "verdana" , "sans-serif";">When they had finished everything required by the law of the Lord,
they returned to Galilee, to their own town (literally, <i>the city of theirs</i>)
of Nazareth.<b> </b> <sup>40</sup> The child grew and became strong,
filled with wisdom; and the favor of God was upon him.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">These verses pose a
possible conflict between Luke’s and Matthew’s accounts. <i>“When they finished
everything required by the law of the Lord”</i> could be referring specifically
to Mary’s purification and Jesus’ dedication in about 8 B.C. If so, Luke is
saying the family moved to Nazareth immediately, in about 8 B.C. But Matthew
clearly does not have Joseph relocating the family to Nazareth until after the
death of Herod in 4 B.C., some four years later. Can this be reconciled? Yes.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke 2:39-40 is an
example of Luke’s oft used literary devise employed to link stories separated
by major gaps in place and time. Such a device should be seen as a transitional
formula meant to move the reader into the future. Luke apparently had no
intervening story to add between Jesus’ dedication in the temple at 33 days old
and his visit to the temple when he was twelve years old, a twelve-year gap.
Luke’s gaps are identifiable because he used formulaic generalizations like the
one in Luke 2:39-40 about Mary’s and Joseph’s obedience to the law and about
Jesus growing up. This is Luke stitching his gospel together, but obviously a
twelve-year seam is going to show. Here is another:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:51-52 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>51</sup> Then he went down with them and came to
Nazareth, and was obedient to them. His mother treasured all these things in
her heart. <sup>52</sup> And Jesus increased in wisdom and in years,<sup>
</sup>and in divine and human favor.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">This transitional
formula, quite similar to 2:39-40, covers and even wider gap—a span of about
eighteen years. One minute we are in the temple with Jesus at the age of
twelve, and in the next minute Jesus is a 30-year-old adult being baptized by
John and tempted in the wilderness in preparation for the beginning of his
ministry.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 3:23
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> Jesus was about thirty years old when he began his
work.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">What occurred during
the twelve-year gap and the eighteen-year gap, Luke apparently did not know. So
when Luke had a gap, he relied upon summary and generalization as a literary
devise to tie together narratives separated in time—sometimes a <i>lot</i> of
time. It is likely that Luke simply did not know of the events between 8 B.C.
and 4 B.C. that Matthew recorded. Therefore, Luke’s summary and generalization
in Luke 2:39-40 should not be seen as an indication of contradiction (that
Joseph and family must have gone immediately to Nazareth in 8 B.C.), but as an
indication of Luke’s ignorance of the Magi, the star, the escape to Egypt, and
his repeated use of this literary devise to transition from one story to the
next.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">What is the best
explanation for what Luke says happened when the census was announced? Joseph
and Mary were visiting Nazareth preparing to relocate there from their
hometown, Bethlehem. But the Romans required registration in one’s hometown, so
any travelers away from home had to return to register. That is what Joseph
did: He took Mary back home to Bethlehem to register.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Tradition insists
that Joseph had to return to Bethlehem because the decree required everyone to
travel to the home of their ancestors, and Joseph was an ancestor of King David
from Bethlehem. Luke’s mention of Joseph’s Davidic ancestry, however, is merely
informational about Joseph, and it is incidental to his return to Bethlehem
because, <b>one</b>, most people who lived in Bethlehem at the time would have
been of Davidic lineage, and <b>two</b>, because the meaning of the word
“Nazareth” indicates that the people there were also of Davidic lineage. (See <span style="color: yellow;">7. <i>Jesus’ Birth</i></span> for how Roman registrations
worked, and see <i><span style="color: yellow;">17. Joseph Moves His Family to
Nazareth Instead</span></i> where it is explained why they might have been
planning to move to Nazareth.)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">It seems that Joseph
and Mary were residents of Bethlehem who were visiting Nazareth, and were
considering or planning relocation there. On their second journey home to Judea
from Nazareth, they had to travel back to Bethlehem, their hometown, to comply
with Roman registration. Contradicting the tradition that Mary rode a donkey
while in labor as Joseph searched strange streets in desperation for a hotel
room for the night, Luke records that they arrived home to Bethlehem without
incident.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:3-4 & 6 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>3</sup> All went to their own towns (or
hometowns) to be registered. <sup>4</sup> Joseph also went from the town
of Nazareth in Galilee to Judea, to the city of David called Bethlehem . .
. <sup>6</sup> <b><i>While they were there</i></b>, the time came for her
to deliver her child. (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Could it be that,
contrary to tradition, there was no labor pains on the road, no donkey, and no
strange streets? “While they were there” means that they had been at home in
Bethlehem for a while <u>before</u> Mary went into labor. Shortly we will get
to the question of the inn and innkeeper, the stable and manger, the angels and
shepherds, and the Magi and their star. The purpose here was to establish that
Joseph and Mary are likely from Bethlehem, as they have a house there (Matthew
2:11), and as they went home to register there (Luke 2:3).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Finally, note that
when Mary returned home from her three-month stay with Elizabeth, she likely
walked a few short miles from one Judean village to another, from the home of
Zechariah in a village not named to the village of Bethlehem. The <i>Gregorian
Festival Calendar</i> dated to 638 A.D. identifies the home of Zechariah as <b>Ein
Karem</b>, west-southwest of Jerusalem, only six miles from Bethlehem. Whether
Ein Karem is the place, it illustrates ease of travel from one village to
another in Judea. On the day of her walk home Mary was only three months
pregnant and a few short miles away. This moment can be dated, as explained
above, to late 9 B.C. or early 8 B.C.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">6.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">John’s
Birth</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Mary, three months
pregnant, had just gone home from her three-month visit with Elizabeth who was
on the verge of giving birth to John the Baptist, as Luke 1:56 tells it. The
moment of John’s birth came in <b>late 9 B.C. or early 8 B.C.</b> Jesus’ and
John’s ministries are linked by all four New Testament gospels, but only Luke
links their births (Luke 1:39-56). The first chapter of Luke’s gospel is
dedicated to the birth of John.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke introduces John
the Baptist’s mother Elizabeth as a “relative” of Jesus’ mother Mary (Luke
1:36). Some translations render the word <b><span style="background: none repeat scroll 0% 0% black; color: white;">συγγενίς</span></b><span style="background: none repeat scroll 0% 0% black; color: white;"> (<i>sungenis</i>)
</span>as “cousin,” but the term is not necessarily that specific.<span style="background: none repeat scroll 0% 0% black; color: white;"> Also remember their age difference;
Elizabeth is past childbearing age and Mary has just reached it. Cousin or
other, both women become pregnant miraculously, and their special sons, John
and Jesus, are kin. Elizabeth’s husband was Zechariah, a priest in the
Jerusalem temple.</span></span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke records that the
angel Gabriel appeared in the temple to announce to Zechariah that his elderly,
barren wife Elizabeth will bear him a son who will be an important prophet.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="background: none repeat scroll 0% 0% black; color: white; font-family: "verdana" , "sans-serif";">The circumstances of John’s birth are not described by Luke,
yet after John’s birth and on the day of his circumcision, Luke recorded that
Elizabeth’s relatives and friends wanted to name the child “Zechariah” after
his father. But Elizabeth announced to all that the child’s name will be John
as the angel Gabriel had instructed her, and they were surprised and
subsequently they complained because there were no “Johns” in Zechariah’s and
Elizabeth’s families. Zechariah defended the name “John” by writing, “His name
is John.” He had to write it because he had been struck mute as a result of
doubting Elizabeth’s pregnancy (Luke 1:6-23). Immediately upon writing this his
ability to speak returned, to the amazement of those present (Luke 1:57-80).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">7.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">Jesus’
Birth</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Did the
emperor’s degree force each person to travel immediately from his hometown to
the town of his ancestors?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">That would be perhaps
the worst possible way to do it, a disastrous fruit basket turnover, a
logistical and administrative nightmare. What Luke describes and what the Roman
records show is a simple process typical of Roman efficiency.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:1-5 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>1</sup>
And it came to pass in those days that a decree from Caesar Augustus went out
to register all the empire. <sup>2</sup> This was the first registration
taken when Quirinius was governor of Syria. <sup>3</sup> And everyone
went to register, each in his hometown, <sup>4</sup> and Joseph also went
up from Galilee, out of the city of Nazareth, to Judea, to the city of David,
that is called Bethlehem, due to his belonging to the house and lineage of
David, <sup>5</sup> to register himself with Mary his espoused who was
with child.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The traditional view
is that Joseph and Mary were from Nazareth and only returned to the strange and
unfamiliar town of Bethlehem because the census required them to return to
Joseph’s ancestral home. The traditional view, however, does not fit the
scriptural account or Roman registration practice. Having everyone register in
his own hometown is the only truly simple and efficient way to register a large
population, and that is exactly what the Romans did. On any given day, most
people in the empire would be at home in their own villages. For the majority,
it is just a matter of going to the local tax collector or other official in
one’s hometown, confirming that one is a resident, listing who lives in one’s
house, and having one’s taxes assessed accordingly. Logically, however, those
who might have been away from home would have to wait and register when they returned.
All were required to register only in the town where they had proof of
residency. That is why Joseph and Mary could not register in Nazareth. It was
not where they had residency, at least not yet. They would simply register when
they got home to Bethlehem.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Did the
registration have to be done immediately?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: maroon; font-family: "verdana" , "sans-serif";"> </span></i><span style="color: maroon; font-family: "verdana" , "sans-serif";"> </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke mentions no rush
or inconvenience concerning the emperor’s decree. Such censuses took years, so
there was no urgency. Joseph and his expectant wife Mary could travel home at
their leisure. This is the second journey recorded by Luke. The first was when
Mary, newly pregnant, travelled from Nazareth to the unnamed Judean village to
see the sign given her by the angel Gabriel that Elizabeth was six months
pregnant. This second journey, with Mary over three months pregnant, shows that
they had returned to Nazareth again, demonstrating their probable plan to
relocate there as newlyweds. After hearing of the registration decree, there
was no rush to return to Bethlehem, but because Mary was at least three months
pregnant they would not want to wait too long to head home. At some point Mary
and Joseph travelled again up to Judea, to the region of Jerusalem, to the
“town of David” called Bethlehem, which was their hometown. Mary did not go
into labor until sometime <i>after</i> they arrived home safely.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Was
Joseph forced to travel immediately from their hometown in Nazareth to the
unfamiliar town of his ancestors, Bethlehem?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: maroon; font-family: "verdana" , "sans-serif";"> </span></i><span style="color: maroon; font-family: "verdana" , "sans-serif";"> </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Tradition
notwithstanding, the decree required citizens to register in their hometowns.
Joseph and Mary were visiting Nazareth a second time when the decree went out,
and as censuses take years to complete, there was no rush for them to go home.
And Bethlehem was hardly unfamiliar. They lived there.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Was
Joseph forced to place nine-month-pregnant Mary on a donkey for a 70-mile
mountainous race to his ancestors’ home where he knew no one?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke specifically
says that the time for Mary to deliver her child came sometime after they
arrived home to Bethlehem without incident. No donkey is ever mentioned in the
biblical story. How did they get there? Luke does not say, but Joseph and Mary
likely traveled on foot from Nazareth to Bethlehem.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:5-6 </span></b><sup><span style="color: green; font-family: "verdana" , "sans-serif";">5</span></sup><span style="color: green; font-family: "verdana" , "sans-serif";"> He
(Joseph) went to be registered with Mary, to whom he was engaged and who was
expecting a child. <sup>6</sup> <b><i>While they were there</i></b>, the time
came for her to deliver her child. (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="font-family: "verdana" , "sans-serif";">While they were there</span></i><span style="font-family: "verdana" , "sans-serif";">, the time came. She
did not go into labor until they were already home in Bethlehem for a time. If
Mary had been <i>nine</i> months pregnant, they would not have traveled
anywhere at all. And Mary certainly would not have ridden a donkey for the
better part of a week while on the verge of labor. She simply would have given
birth in Nazareth. On the journey home, however, she was not nine months
pregnant, she was not in labor, they were not in a hurry, and no emergency is
even hinted at by Luke.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Knowing
no one, arriving at night, and finding no place to stay, was Joseph forced to
settle for a stable in a field outside of Bethlehem?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke recorded nothing
about their journey and arrival in Bethlehem, literally nothing. Strangely,
this journey is <i>quite</i> eventful in art, storybooks, and movies, as you
are no doubt aware. For the sake of brevity, suffice it to say that Joseph and
Mary are said to have endured great suffering on the way to Bethlehem,
including Mary riding a donkey while she is in labor, a particularly nasty
innkeeper shouting, “No vacancies,” Joseph desperately searching for shelter
and only finding a wooden stable in a field. None of this is in Luke’s Gospel.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Remember that the
narrative of Jesus’ birth in Luke 2:1-7 is the only one in the Bible. It is the
only source of information concerning what happened, and he records nothing
about the trip or their arrival. Luke says that they made the trip
successfully, period. No donkey, no perils, no labor, no desperation, no
innkeeper, no forced retreat from the city, no wooden stable in a field. All of
this is the culmination of centuries of error and imagination.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The wild imaginings
do not stop there. Arriving at the wooden stable in the field outside of
Bethlehem, tradition says that there arrived “three kings from the east” on
three camels bearing three gifts, all three royals humbly bowing before the
manger and bestowing the riches of the east with great ceremony. Then shepherds
arrive with their flocks. And angels hover in a canopy of stars, one star much
brighter than the others. In the stable sleeps the donkey, an ox, and all of
the other animals. Luke, however, records none of this.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Taking only Luke’s
Gospel into consideration, a strong case can be made for this sequence of
events: Mary and Joseph traveled on foot from Nazareth to Bethlehem. Although
she was expecting, she was not so far along that walking a few miles a day would
have been a concern. They arrived in Bethlehem completing an uneventful
journey. No emergency, no panic, and no desperation, they made it safe and
sound, and then made themselves at home. Mary remained at home in Bethlehem
with family, preparing and waiting like any expectant mother, anticipating for
an unknown period of time her child’s arrival.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
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<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Were
there animals present in and around the stable including the donkey, an ox, the
shepherds’ sheep, and the wise men’s three camels?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">No animals are mentioned
as having been present at the manger for the birth of Jesus. The only animals
mentioned by Luke are sheep, though they are not at the manger in town but are
out in the agricultural fields.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">While art
traditionally places Jesus’ birth in a stable in a field outside of Bethlehem,
Luke 2:8 records that it is the <i>shepherds</i> who were out in the fields.
The shepherds go <i>into </i>town to find the baby. The manger in which Mary
laid Jesus was downtown, not out of town.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:8 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>In
that region there were shepherds living in the fields, keeping watch over their
flock by night.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke does not say
what the shepherds did with the sheep when they came into Bethlehem looking for
the baby. It seems doubtful that they would have brought an entire herd of
noisy sheep into a sleepy village in the middle of the night. So there probably
were no sheep at the manger either. Luke mentions none. Perhaps one of the
shepherds stayed behind to watch the flock. Or maybe they visited the manger in
shifts. So far as the biblical account goes, there were no animals at the
manger.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Given that shepherds’
testimonies in court were distrusted and disallowed, it is interesting that in
Luke it is shepherds who are chosen by God to be the only witnesses to the
birth of God’s son. It is reminiscent of women, whose testimonies are also
disallowed in courts of law, being the first witnesses to Jesus’ resurrection.
In God’s upside-down court, the distrusted and disallowed are embraced and
trusted.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The Magi did not go
to the manger on the night of Jesus’ birth as they did not begin their long
journey from the east until after Jesus’ birth. The star appeared to announce
that the birth had occurred. The Magi did not arrive in Bethlehem until about
two years later.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
2:16</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> When Herod saw that he had been tricked by the wise
men (Magi), he was infuriated, and he sent and killed all the children in and
around Bethlehem who were two years old or under, according to the time that he
had learned from the wise men (Magi).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The Magi informed Herod
when the star first appeared. He asked them for this information because he
wanted to know how old the child might be presently. Learning the approximate
age of Jesus, Herod ordered every child two and under to be killed—though
whether or why he ordered girls killed too is uncertain. So Jesus, his birth
coinciding with the appearance of the star, would have been about two years old
when the Magi arrived. He was a toddler in a house, not a baby in a manger. And
in Matthew’s story of the Magi, no camels are mentioned. Later Christian
traditions suggested the number of Magi, their races and their names, and how
they may have traveled, but none of these details appear in Matthew’s original
account.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
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<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Was
Jesus born in a wooden stable in a field outside of Bethlehem?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Neither Matthew nor
Luke record that Jesus was born in a stable; there is neither a mention of a
stable nor description of a stable; and there is nothing in the New Testament
about what a 1st century Jewish stable might have looked like, what it was made
of, or how it was used. If, however, the birth took place in a stable, the
stable was in downtown Bethlehem. Luke records that shepherds out in the fields
went into Bethlehem to find the newborn. </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:8 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>In
that region there were shepherds living in the fields, keeping watch over their
flock by night.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:15-16 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>When the angels had left them and
gone into heaven, the shepherds said to one another, "Let us go now to
Bethlehem and see this thing that has taken place, which the Lord has made
known to us." <sup>16</sup> So they went with haste and found Mary
and Joseph, and the child lying in the manger.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Where in Bethlehem
would one find stables? Would one find them next to houses? What were they made
of? What did they look like? Archaeologists say that many houses in Bethlehem
from Jesus’ time were built on top of caves. People lived in multi-level homes.
The many caves there were plastered for water cisterns, sealed for grain silos,
and, yes, walled in for stables. Bethlehem, Nazareth, and other first century
towns studied by modern archaeology reveal that precious animals in certain
times of the year stayed in people’s homes—in a back room or a cave beneath the
house. From the earliest times a cave in Bethlehem has been identified as the
place of Jesus’ birth; still atop the cave today is the altar of the Church of
the Nativity completed 565 A.D., replacing a previous church completed on the
site in 333 A.D. Perhaps when Luke wrote the word “manger” he assumed that his
readers would automatically picture a limestone animal feeding trough in a cave
used for a stable beneath a downtown Bethlehem house—thus no need for the word
stable and no need to mention a cave.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The
wooden-stable-and-wooden-manger-out-in-a-pasture concept came from medieval Europe
where wooden stables and mangers were indeed in pastures outside of town. They
must have simply assumed the same was true of stables and mangers in first
century Palestine.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Did an
innkeeper tell them that there was no room in the inn?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke 2:7 is the key
verse concerning the circumstances of Jesus’ birth. It is typically translated:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="color: green; font-family: "verdana" , "sans-serif";">“And she brought forth her
firstborn son, and wrapped him in swaddling clothes, and laid him in a manger;
because there was <b><i>no room for them in the inn</i></b><i>.</i>”<i> </i>(New
International Version) (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The key word in this
verse is “inn,” because there is a problem in translating the original Greek
word into English. That is why English versions of the Bible disagree. For
example, the New English Bible reads “no room for them in <i>the</i> <i>house</i>.”
The Bible in Basic English also says “<i>house</i>.” The James Murdock
Translation reads “no place where they could <i>lodge</i>.” The New Living
Translation reads, “there was no <i>lodging</i> available for them.” The New
Jerusalem Bible prefers “no room for them in the <i>living-space</i>.” Young’s
Literal Translation says, “there was not for them a place in the <i>guest
chamber</i>.” </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.3in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">These variations give
us a hint of the translation difficulty here. The Greek word in question is <b><i>kataluma</i></b><i>
(ka-TAH-loo-mah). </i>How do you translate that into English? Is it an inn, a
house, a living-space, a guest chamber, or something else? Traditions about an
inn and an innkeeper notwithstanding, “inn” is almost certainly not what Luke
meant by <i>kataluma</i>.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="font-family: "verdana" , "sans-serif";">Kataluma </span></i><span style="font-family: "verdana" , "sans-serif";">in Luke 2:7 continues
to be translated by some Bible publishers as “inn,” even though the better
translations are “guest chamber” or “living room.” It is translated as such
elsewhere in scripture. For example, in Luke 22:11 Jesus instructs the
disciples to follow a man into Jerusalem carrying water. They followed him to a
house that had a large <i>kataluma </i>where they could all gather together for
the Passover. <i>Kataluma </i>is translated in 22:11 in almost all English
translations of the Bible as <i>guestroom </i>or <i>guest chamber</i>.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
22:11 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";">And ye shall say unto the goodman of the house, The Master saith
unto thee, Where is the guestchamber (<i>kataluma</i>), where I shall eat the
passover with my disciples? (King James Version)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Jesus had made
arrangements for a dining room in a house. In the case of this particular <i>kataluma</i>
where the last supper took place, Luke clarifies in the next verse that this
house’s guestroom was upstairs.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
22:12</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> And he shall shew you a large <i>upper room</i>
furnished: there make ready. (King James Version)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Is there another
reason that <i>kataluma</i> should not be translated “inn”? Yes. When Luke
means “inn” he uses a different word: <b><i>pandocheion</i></b><i>
(pan-dohk-EE-on).</i> For example, in Luke 10:34 is the story of the Good
Samaritan. The robbed and injured traveler is taken to an inn. </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
10:34</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> And went to him, and bound up his wounds, pouring in
oil and wine, and set him on his own beast, and brought him to an inn<i> </i>(<i>pandocheion</i>),
and took care of him. (King James Version)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The Greek term that
Luke chooses for “inn” is <i>pandocheion</i>, not <i>kataluma.</i> And the road
on which these men traveled—the road from Jerusalem down to Jericho—was a major
road. In major towns like Jerusalem and Jericho, on a road heavily traveled,
one would expect an inn—a <i>pandocheion</i>. Jesus also mentions an innkeeper
in this parable. A <b><i>pandocheus</i></b><i> (pan-dohk- YOOS)</i>:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
10:35 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";">The next day he took out two silver coins {Greek: two denarii} and
gave them to the innkeeper (<i>pandocheus</i>). ’Look after him,’ he said, ’and
when I return, I will reimburse you for any extra expense you may have.’</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Would there have been
an inn in Bethlehem? If so, why does Luke call it a <i>kataluma</i> instead of
a <i>pandocheion</i>? Why does he mention no innkeeper (<i>pandocheus</i>) at
all? And if there was no inn, then what is Luke saying?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">First</span></b><span style="font-family: "verdana" , "sans-serif";">, a tiny village on a
minor road would not be at all a likely place for an inn in first century
Palestine. Bethlehem was such a place. But if it were a larger place on a main
road, Luke would have called an inn there a <i>pandocheion</i>, not a <i>kataluma</i>.
And only a <i>pandocheion</i> (inn) would have had a <i>pandocheus</i>
(innkeeper).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Second</span></b><span style="font-family: "verdana" , "sans-serif";">, Matthew records
that the family is “in the house” in Bethlehem two years after Jesus’ birth,
demonstrating that they lived there. This argues for Jesus being born at home.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Third</span></b><span style="font-family: "verdana" , "sans-serif";">, it is almost
certainly wrong to translate Luke 2:7 as “for there was no room (<i>topos</i>)
in the inn (<i>kataluma</i>).” <b><i>Topos</i></b> means <i>place</i>, <i>space</i>,
or <i>spot</i>, not hotel room. And <i>kataluma</i> means <i>living room of a
house</i>, not an inn. The correct translation should be: </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="color: green; font-family: "verdana" , "sans-serif";">“. . . for there was no <i>place/space/spot
</i>in the <i>living room</i>.”</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">No place for <i>what</i>?
No place for labor and delivery.</span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke is telling us
that they moved Mary out of the public area of the house to have her baby in
private.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The innkeeper in
children’s Christmas plays—the subject of many a sermon on failing to make room
in your heart for Jesus this Christmas—is not in the biblical story. In spite
of little or no evidence that there was an inn and an innkeeper in the biblical
story of Jesus’ birth, tradition will certainly retain them with enthusiasm.
Tradition will demand that Mary ride her donkey in labor, and that three Wise
Men go to the manger. Traditions are not easily challenged, yet facts that
disprove traditions are easily ignored.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Was
Jesus born in a manger?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Although it is
commonly said, “Jesus was born in a manger,” such a feat would have required
acrobatics on the part of Mary, as a manger is not a stable; a manger is a
feeding trough that might be found in a stable. Not <i>born</i> in a manger,
Luke 2:7 records that after his birth, the infant Jesus was <i>laid </i>in a
manger. <b><i>Phatne</i></b><i> </i>(FAHT-nay) is the biblical Greek word that
Luke used; it means <i>animal feed trough</i>. But Luke does not tell us what a
1st century Judean feed trough was made of, or what one looked like, or where
one might be placed. Was it wooden? Unlikely. Wood was scarce and expensive in
the region, and ancient mangers (feed troughs) are found in many places in the
Holy Land from many periods of history including the time of Jesus, and they
are made of limestone, sometimes standing alone, and sometimes set in a wall.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">As every Jewish
mother in that day no doubt knew, a manger can be just the right size for a
newborn. Mary was not likely the first mother to use a manger for a crib. Nor
would she have been the last.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke’s Gospel, the
only biblical document to write about the manger, records that the only persons
present at the manger with the infant Jesus were Mary, Joseph, and an unnamed
number of visiting shepherds who came into Bethlehem from the fields. Luke
places no animals, no Magi, and no angels present at the manger.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Did
Mary wrap her newborn tightly in “swaddling clothes” to straighten his body and
limbs?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Probably not.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.6in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:7 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> And
she gave birth to her firstborn son and wrapped him in bands of cloth (<i>sparganoo</i>)
. . .</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.4in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Today <i>sparganoo</i>
is most commonly translated “strips of cloth.” Jesus, like every baby, was
wrapped in strips of cloth, probably as diapers. His birth, in most ways, was
no different than any birth at home in first century Judea. “Swaddling
clothes,” the translation of <i>sparganoo</i> found in the King James Version,
suggested the practice of wrapping infants tightly papoose-style in the belief
that it helped straighten the child’s limbs. It is not clear that Luke was
referring to this. The use of torn pieces of old cloth for diapers makes more
practical sense.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Was
Joseph present when Jesus was born?</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Almost certainly not.
Women assisted women in childbirth. Most towns in Jesus’ day had a nurse
midwife who was granted priestly immunity from purity laws so as to assist in
childbirth without ritual defilement, which saved midwives trips to the
Jerusalem temple after each birth they attended. A midwife, or women with
experience, probably helped Mary, although the Bible mentions none. Yet note
that the Bible does not mention where Joseph is during Mary’s labor. The best
assumption is that he’s upstairs waiting for word of the health of his wife and
his firstborn son. Would Joseph have been allowed down to see them after all
was cleaned up and ready? Yes. Luke suggests this is the case. First, Joseph’s
presence is not mentioned in the verse that announces Jesus’ birth.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:7</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> . . .
and she brought forth her son -- the first-born, and wrapped him up, and laid
him down in the manger, because there was not for them a place in the
guest-chamber. (Young’s Literal Translation)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Yet when Luke tells
about the visit later that night by the shepherds, he includes Joseph’s
presence.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:16 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>So [the shepherds] went with haste and
found Mary and Joseph, and the child lying in the manger.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="color: #cc0000; font-family: "verdana" , "sans-serif";">Can
what Luke recorded concerning Jesus’ birth be summarized?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Yes. Like other
residents of both Nazareth and Bethlehem, Joseph was of “the house and lineage
of David,” meaning he was a descendent of King David’s, meaning a member of his
kingly dynasty, his royal bloodline, and his genealogical family.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The Scriptures say
that the people of Bethlehem were of King David’s lineage. (David was from
Bethlehem.) Joseph and Mary were said to have traveled “home” to Bethlehem for
a census. “All went to their own towns to be registered.” (Luke 2:3) This quote
suggests that though Joseph and Mary were preparing to relocate to Nazareth,
they were originally from Bethlehem and had to go back home to be counted. The
Scriptures strongly suggest that they had a house in Bethlehem. Matthew makes a
point of saying that when Jesus was about 2 years old, the Magi bearing gifts
visited them in “the house.”</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The couple who was
visiting Nazareth, likely because they were planning a move there, returned to
their hometown to register, continuing to reside in their house in Bethlehem
until the time came and Mary went into labor. But the living quarters upstairs
may have been occupied by relatives, multigenerational living was the norm, and
they needed a private place for her and the baby as childbirth was considered
unclean by Jewish law. Their house’s basement cave (stable) and limestone feed
trough (manger) sufficed when the time came, and that moment is described by
Luke in a way typical of any birth in that day.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Mary (<i>Maria</i> in
Greek and <i>Miriam</i> in Aramaic and Hebrew), like her fiancé and eventual
husband Joseph, was probably from Bethlehem. She would have been about fifteen
years of age, or the age when she was able to bear children, when she was
engaged to Joseph who would have been a little older. They returned to
Bethlehem for the census indicating that it was their home, and simultaneously
indicating that they may have been arranging a move to Nazareth. Perhaps a
builder like Joseph would have wanted steady work in booming Sepphoris, the new
capital of Galilee next door to Nazareth. Plus there is evidence that the
people of Nazareth, like citizens of Bethlehem, were of the lineage of David
(pp. 43-46); Mary would have felt at home there relationally and theologically.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">It was night when the
moment finally came. They moved Mary from the living area upstairs, as planned,
down to the basement/cave used as the family stable, because a crowded upstairs
guestroom is no place for labor and delivery. Mary was taken to a safe place at
a safe distance, both for privacy reasons and for ritual cleanliness issues (so
as not to render occupants, furniture, or the living quarters ritually impure).
Cozy and clean downstairs, Mary gave birth, and she wrapped Jesus in strips of
cloth, and used a limestone feeding trough as a temporary bed for her newborn.<i><span style="color: #5b9bd5;"> </span></i></span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";"> </span></i><span style="font-family: "times new roman" , "serif";"> </span></span></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">8.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">Three
Rituals Performed After Jesus’ Birth</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><b><span style="background: none repeat scroll 0% 0% black; color: white; font-family: "verdana" , "sans-serif";">Circumcision</span></b><span style="background: none repeat scroll 0% 0% black; color: white; font-family: "verdana" , "sans-serif";"> </span><span style="font-family: "verdana" , "sans-serif";">– Luke claims that
Jesus was circumcised on the eighth day of his life in accordance with the Law
of Moses.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:21
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>After eight days had passed, it was
time to circumcise the child; and he was called Jesus, the name given by the
angel before he was conceived in the womb.<b> </b>(see Leviticus 12:3)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="background: none repeat scroll 0% 0% black; color: white; font-family: "verdana" , "sans-serif";">Biblically, the practice of circumcision began with the
patriarch Abraham, his descendants, and their slaves as "a token of
the covenant" concluded with him by God for all generations, an
"everlasting covenant" (Genesis 17:13).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke does not say
where Jesus’ circumcision was performed. Mary could not have gone into the
Jerusalem temple eight days after labor; not until after thirty-three days of
purification would she have been allowed onto the temple mount, as birth
renders a woman ritually impure. It was not necessary, however, that she attend
this rite, though she might have if it were performed at home. It is more
likely, however, that Joseph would have taken Jesus to a rabbi in the local
Bethlehem synagogue for circumcision, though Mary could not enter a synagogue,
not only because she was still impure due to childbirth, but also because women
were not allowed in synagogues unless there was a balcony for them. Luke
recorded that Jesus was also ceremonially given the name Jesus during this
rite.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Purification</span></b><span style="font-family: "verdana" , "sans-serif";"> – According to Luke,
Mary traveled some six miles to the Jerusalem temple with her husband and her
infant for the completion of her time of purification following giving birth,
probably thirty-three days afterward as prescribed by the law (Leviticus 12:4 &
6-8).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:22-24 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>22</sup> When the time came for their <b>purification</b>
according to the law of Moses, they brought him up to Jerusalem to present him
to the Lord <sup>23</sup> (as it is written in the law of the Lord,
"Every firstborn male shall be <b><i>designated</i></b> {or dedicated} as
holy to the Lord"), <sup>24</sup> and they offered a sacrifice
according to what is stated in the law of the Lord, "a pair of turtledoves
or two young pigeons." (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">This, Jesus’ first
visit to the temple, had a dual purpose: Mary’s purification and also
dedication of their firstborn son to God in accordance with the Law of Moses.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";"> </span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Dedication – </span></b><span style="font-family: "verdana" , "sans-serif";">According to Luke,
the other purpose of their visit to the temple that day, some 33 days after
Jesus’ birth, was to dedicate their firstborn child to God (called “the
redemption of the firstborn”) in accordance with the law of Moses (Exodus
13:12-15) by offering for sacrifice “a pair of turtledoves or two young
pigeons.” While at the temple for Mary’s purification (Leviticus 12:4 &
6-8) and Jesus’ dedication (Exodus 13:12-15), the elderly prophets Simeon and
Anna met the “holy family,” they recognized the significance of the child, and
they spoke of him prophetically (Luke 2:25-38). This, of course, was Jesus
first visit to the temple in Jerusalem, but not his last.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: #c00000; font-family: "verdana" , "sans-serif";">SIX EVENTS IN ABOUT 8-6
B.C.</span></b><b><u><span style="color: #c00000; font-family: "verdana" , "sans-serif";"> </span></u></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">9.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">Joseph,
Mary, and Jesus Living In Bethlehem</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">We have skipped to
two years later, it is <b>about 6 B.C.</b>, and the Bible is silent on those
two intervening years. How do we know it is two years later? The answer is in
the next section.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Matthew records that
the Magi met with Herod the Great in Jerusalem (also addressed in the next
section) and then they traveled some six miles south to Bethlehem where they
found Mary and her toddler named Jesus residing in “the house.”</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew 2:11 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>On
entering <b><i>the house</i></b>, they saw the child with Mary his mother; and
they knelt down and paid him homage. (emphasis mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">These events
estimated to have occurred in 6 B.C. are only about two years before Herod the
Great’s death in 4 B.C. So from the time of Jesus’ birth until the Magi’s
arrival, it is fair to conclude that no planned relocation to Nazareth had
taken place, and Jesus’ family was still living in “the house” in their
hometown of Bethlehem. Matthew’s leap in time from about 8 B.C. (the year
Jesus’ birth in Bethlehem) to about 6 B.C. (the year of the arrival of the Magi
to Joseph’s house in Bethlehem) will now be explained.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">10.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Magi Reveal Jesus’
Age To Herod the Great</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The Magi were not
present for Jesus’ birth. Luke mentions no Magi and no birth star. Only Matthew
tells of these, but what is often overlooked is that the star did not appear
until Jesus was born.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
2:7</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> Then Herod secretly called for the wise men (Magi)
and learned from them the exact time when the star had appeared.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The Magi did not
begin their journey until after Jesus’ birth. The star appeared to announce
that the birth had occurred. The Magi did not arrive in Bethlehem until about
two years later. Contrary to nativity sets and children’s cantatas, the Magi
were not at the manger for Jesus’ birth. They met Jesus as a toddler.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
2:16</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> When Herod saw that he had been tricked by the wise
men (Magi) he was infuriated, and he sent and killed all the children in and
around Bethlehem who were two years old or under, according to the time that he
had learned from the wise men (Magi).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The Magi told Herod
when the star first appeared. He asked them for this information because he
wanted to know how old the child might be. Learning the approximate age of
Jesus, Herod ordered every child “two years old or under” to be killed. So
Jesus, his birth in about 8 B.C. coinciding with the appearance of the star,
would have been two years old when the Magi arrived. It was <b>about 6 B.C.</b>
The Magi found a toddler in a house, not a baby in a manger.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Our English word <i>magician</i>
comes from the term Magi. The Magi were eastern intellectuals skilled in
science, astronomy, astrology, dream interpretation, and magic. Some are
portrayed positively, like the Magi who brought the toddler Jesus gifts.
Others, like the Magi Simon of Samaria (Acts 8:1-24) and Bar-Jesus of Cyprus
(Acts 13:1-12), are portrayed negatively. Magi could be found not only in
Arabia, but also throughout the Roman Empire.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">A literal moving star
that comes to a stop over a Bethlehem house—marking for observant Magi (known
as astronomers and astrologers) the exact residence of a new Judean king—seems
incredible. Thus much ink has been spilled attempting to explain the moving
star as something other than a miracle or a pious myth. The most common
explanations are these:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">
1.</span><span style="font-family: "times new roman" , "serif";"> </span><b><span style="font-family: "verdana" , "sans-serif";">Astronomy</span></b><span style="font-family: "verdana" , "sans-serif";"> - The star was
described as having risen in the east, as all stars do. Could it have been an
astronomical event? Halley’s Comet was visible in 12 B.C., and another unnamed
comet in 7 B.C. There was also a triple conjunction of Jupiter and Saturn (and
Uranus also) in 7 B.C. Speculation about a supernova has been suggested. Such
astronomical events would not explain, however, a star stopping over a
particular house in Bethlehem.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">
2.</span><span style="font-family: "times new roman" , "serif";"> </span><b><span style="font-family: "verdana" , "sans-serif";">Astrology</span></b><span style="font-family: "verdana" , "sans-serif";"> – Perhaps the
astrologers looked for specific astrological conjunctions thought to predict
certain events like a royal birth. The triple conjunction of Jupiter and Saturn
in 7 B.C. mentioned above occurred in the constellation Pisces.<span style="background: none repeat scroll 0% 0% black; color: white;"> Ancient astrologers associated Jupiter
with royalty or even a ruler of the universe. Saturn was associated with
Palestine or even with the deity who protected Israel. And Pisces was associated
with the nation of Israel. Later a massing of Jupiter, Mars, and Saturn
occurred again in Pisces in 6 B.C. It seems feasible to some then that this
this triple conjunction followed by the massing of three planets in Pisces
might have indicated to ancient astrologers (Magi) that a king of Israel and or
perhaps even a ruler of the universe had been born. Again this does not explain
a star moving and then stopping over a particular town or house. However,
Matthew says that the Magi followed the star from Jerusalem to Bethlehem;
Bethlehem was south of Jerusalem; and the conjunction described above was in
the southern sky.</span></span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">If this Magi/star
narrative was a pious creation by Matthew or another imaginative Christian,
what does it mean or what is its purpose?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">
1.</span><span style="font-family: "times new roman" , "serif";"> </span><b><span style="font-family: "verdana" , "sans-serif";">Prophesy</span></b><span style="font-family: "verdana" , "sans-serif";"> – It serves as a
fulfilment of prophesy: “I see him, but not now; I behold him, but not near --
a star shall come out of Jacob, and a scepter shall rise out of Israel.”
(Numbers 24:17) “But you, O Bethlehem of Ephrathah, who are one of the little
clans of Judah, from you shall come forth for me one who is to rule in Israel,
whose origin is from of old, from ancient days.” (Micah 5:2)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">
2.</span><span style="font-family: "times new roman" , "serif";"> </span><b><span style="font-family: "verdana" , "sans-serif";">Gentiles</span></b><span style="font-family: "verdana" , "sans-serif";"> – The Magi represent
all nations / Gentiles / the world being included by God and drawn to God via
Jesus’ birth, the incarnation of God, God in the flesh, and Emmanuel God with
us in salvation history.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">
3.</span><span style="font-family: "times new roman" , "serif";"> </span><b><span style="font-family: "verdana" , "sans-serif";">Cosmos</span></b><span style="font-family: "verdana" , "sans-serif";"> – The star indicates
that all of nature including the heavens announce and welcome God’s salvation
in Jesus Christ who is the preexistent word of God and God’s heavenly presence
in the flesh on earth.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "times new roman" , "serif";">11.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">Magi Take Gifts To “the
House” In Bethlehem</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Matthew does not tell
how many Magi visited the toddler Jesus and Mary in their Bethlehem home.
Guesses range from two to twelve. Nor does Matthew say how they traveled. No
camels are mentioned. It is doubtful that there would have just been only two
or three Magi, however, due to the danger of travel and the value of their
cargo. It may be appropriate to think of a dromedary as there is safety in
numbers. Coming from “the east” we can assume they are Arabian. But speculation
about their names, their races, and their numbers come from later legends, not
the Bible. What Matthew makes clear is that they brought gold, frankincense,
and myrrh. Is there any significance to these gifts? Perhaps. Gold was an
appropriate gift for a king. Frankincense was an appropriate gift for a priest.
And, strangely, yet prophetically, myrrh was used for cleaning and anointing
corpses. Myrrh was an appropriate gift for a death in the family.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.75in; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.75in; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">12.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Magi Go Home By A
Secret Route</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">It was <b>about</b> <b>6
B.C. </b>when Herod the Great instructed the Magi to go pay homage to the child
in Bethlehem. He also ordered them to return and report to him exactly where
the child was. Herod lied to the Magi saying that he too wanted to go pay
homage to the child.<b> </b>However, the Magi were warned in a dream not to
return to Herod, and they took an alternate route home. (Matthew 2:12)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">13.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Joseph, Mary, and
the Toddler Flee To Egypt</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Joseph too was warned
in a dream to flee with his family, and he was instructed to take Mary and
Jesus to Egypt. This is <b>about 6 B.C.</b>, and Jesus is about two years old.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew 2:13-15 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> . .
. an angel of the Lord appeared to Joseph in a dream and said, "Get up,
take the child and his mother, and flee to Egypt, and remain there until I tell
you; for Herod is about to search for the child, to destroy him." <sup>14</sup>
Then Joseph<sup> </sup>got up, took the child and his mother by night, and went
to Egypt, <sup>15</sup> and remained there until the death of Herod.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">14.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Herod the Great
Commits Infanticide</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Matthew 2:16 records
that Herod was furious that the Magi had “tricked” him. Due to the Magi’s
failure to report back to Herod as ordered (with details like the child’s name
and address), knowing only that the child was about two years old and living
somewhere in Bethlehem, Herod ordered that all the children there two years old
and under be killed in an attempt on Jesus’ life.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew 2:16-18 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>16</sup>
When Herod saw that he had been tricked by the wise men (Magi),<sup> </sup>he
was infuriated, and he sent and killed all the children in and around Bethlehem
who were <b><i>two years old or under</i></b>, according to the time that he
had learned from the wise men (Magi). <sup>17</sup> Then was fulfilled
what had been spoken through the prophet Jeremiah: <sup>18</sup> "A
voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her
children; she refused to be consoled, because they are no more." (emphasis
mine)</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The population of
Bethlehem at the time of Jesus’ birth was about 300 people. There may have been
around ten children/babies two years old and under in Bethlehem at the time
Herod the Great ordered their executions, perhaps only half of these were male,
hardly the massive slaughter depicted by tradition and movies, yet still
tragic. The small number of children killed in the tiny village may explain why
no historians like Josephus wrote of Herod’s “slaughter of the innocents.”
Perhaps the event was not significant enough compared to Herod the Great’s
other atrocities to merit recording. Some scholars, however, see this event’s
absence from the historical record as further evidence the birth and childhood
narratives in Matthew and Luke are literary creations of the early church, this
one in particular perhaps patterned after the pharaoh’s command that all of the
Hebrew newborn males be killed in an attempt at slave population control.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Exodus 1:15-16 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>15</sup>
The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah
and the other Puah, <sup>16</sup> "When you act as midwives to the
Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if
it is a girl, she shall live."</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">There are numerous
parallels between the stories of Moses’ and Jesus’ lives. Both survived the
attempted infanticide of a cruel ruler, one laid in a papyrus basket (Exodus
2:3), and the other laid in a manger. </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">One boy grew up to
free his people by escaping slavery in Egypt, and the other boy escaped to
Egypt to later free his people from slavery to sin and death. One received the
law of God on a mountain, and the other preached “the sermon on the mount.”
Both gave up royal power to join and save their people.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: #c00000; font-family: "verdana" , "sans-serif";">THREE EVENTS IN 4 B.C. OR
SHORTLY THEREAFTER</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">15.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Herod Dies (4 B.C.)</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Matthew records the
death of Herod the Great like this:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew 2:19-20 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>19</sup>
When Herod died, an angel of the Lord suddenly appeared in a dream to Joseph in
Egypt and said, <sup>20</sup> "Get up, take the child and his
mother, and go to the land of Israel, for those who were seeking the child's
life are dead."</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Herod’s death in <b>4
B.C.</b> is key to dating the events of Jesus’ conception, birth, and childhood
as recorded by Matthew and Luke. That date is well established by examination
of historical sources, like Flavius Josephus, by modern scholars.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">In 4 B.C., Jesus was
about four years old. Herod’s death meant that his family could bring him out
of hiding in Egypt and go home to Judea, presumably to the house they have been
living in located in Bethlehem.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">16.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Joseph Intends To
Return from Egypt To Judea</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Matthew records that
the holy family escaped the slaughter in Bethlehem that we have dated to <b>about</b>
<b>6 B.C.</b> They hid there until Herod the Great’s death in <b>4 B.C.</b> It
was about two years later, and Jesus would have been about four years old.
Joseph wanted to return his family to Judea, no doubt to the house in Bethlehem
where the Magi had visited, but he was afraid to go there.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
2:21-22 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>21</sup> Then Joseph<sup> </sup>got up, took the
child and his mother, and went to the land of Israel. <sup>22</sup> But
when he heard that Archelaus was ruling over Judea in place of his father
Herod, he was afraid to go there. And after being warned in a dream, he went
away to the district of Galilee.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;">
<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN MATTHEW and LUKE</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">17.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Joseph Moves His
Family To Nazareth Instead</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Archeleus</span></b><span style="font-family: "verdana" , "sans-serif";"> was a son of Herod
the Great who upon his father’s death in 4 B.C. ruled a portion of his kingdom
as ethnarch for nine years <b>(4 B.C. – 6 A.D.)</b>. His reputation for cruelty
is the reason given by Matthew for Joseph’s decision not to return from Egypt
to Bethlehem of Judea with Mary and his four-year-old son. Joseph decided to go
instead to Nazareth in Galilee where the family was apparently planning to
relocate eventually anyway. There is no record of this journey, or of the
moving of their things, so there is also no way of knowing whether the stopped
by Bethlehem to gather their things, or when they arrived in Nazareth.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The gospels share
only one story about Jesus between 4 B.C. when he was about four years old and
the 20s A.D. when he began his ministry at about the age of 30. That is more
than two decades, and the only story during those years is Luke’s account of
Jesus in the Jerusalem temple at the age of twelve. They were living in
Nazareth says Matthew and Luke. What was going on during those 25+ years?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke provides two
transitional summaries that in no way help fill in the gap. After Mary’s
purification and the dedication of her first born in the temple in about 8
B.C., Luke wrote:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:40
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> The child grew and became strong, filled with wisdom;
and the favor of God was upon him.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">This is Luke’s
attempt at bridging a twelve-year gap. It is Luke’s only words about what
happened between Jesus’ dedication in the Jerusalem temple at 33 days old and
his visit to the temple at twelve years old.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Then Luke does it
again, attempting to bridge about an eighteen-year gap. Immediately following
the story about the twelve-year-old Jesus in the temple, Luke wrote this:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke
2:51-52 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>51</sup> Then he went down with them and came to
Nazareth, and was obedient to them. His mother treasured all these things in
her heart. <sup>52</sup> And Jesus increased in wisdom and in years,<sup>
</sup>and in divine and human favor.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The next time Luke
shows us Jesus he is an adult being baptized by John and tempted in the
wilderness in preparation for the beginning of his ministry at about the age of
30:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 3:23
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> Jesus was about thirty years old when he began his
work.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke’s formulaic
attempts at transitioning Jesus from infancy to twelve years old, and again
from twelve years old to about 30, leave us with little information about
Jesus’ childhood, adolescence, and young adulthood in Nazareth.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Are there hints in
the four biblical gospels about Jesus’ “lost years” growing up, living, and
working in Nazareth? Yes.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Language</span></b><span style="font-family: "verdana" , "sans-serif";"> – It is accepted
that Jesus spoke Aramaic, the common language of the eastern Mediterranean, and
perhaps he spoke it with a Galilean accent like his disciple, Peter.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
26:69 & 73 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>69</sup> Now Peter was sitting outside in the
courtyard. A servant-girl came to him and said, “You also were with Jesus the
Galilean.” . . . <sup>73</sup> After a little while the bystanders came
up and said to Peter, “Certainly you are also one of them, for your accent
betrays you.”</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Jesus’ Aramaic words
and their translations are recorded many times in the gospels, as here in the
Gospel of Mark.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Mark 5:41
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>He took her by the hand and said to
her, "Talitha cum," which means, "Little girl, get up!"</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Whether Jesus could
read and write in Aramaic is uncertain but likely, as he proved that he could
read Hebrew, a related language, when he read from a scroll containing Isaiah
in the Nazareth synagogue (Luke 4:16-20). It is also likely that he was at
least functionally literate in the Greek language, as it was the common
language of the Roman Empire. They called it “Galilee of the Gentiles” for a
reason. The area was quite Hellenized, the Greek-speaking cities of the
Decapolis surrounded Galilee, and the Greek-speaking capital of Galilee,
Sepphoris, was only four miles from Nazareth, and it was hiring builders,
probably including Jesus, his father, and his brothers. Coins, funerary
inscriptions, public notices, synagogue inscriptions, and more were written in
Greek. Shopping and doing business in Galilee almost certainly required some
knowledge of Greek. Jesus used Greek words with no Aramaic or Hebrew equivalent
in his teaching, like the word </span><b><span style="font-family: "bwgrkl";">u`pokrith,j </span></b><span style="font-family: "verdana" , "sans-serif";">(<i>hypocrite</i> – meaning “actor”).
In what language did Jesus carry on conversations with the centurion or with
Pilate, if not in Greek? John’s gospel records that some Greeks came to see
Jesus (John 12:20-21); in what language did they converse?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Therefore, as Jesus
seems to be literate and seems to be at least functionally conversant in three
languages, we can presume that growing up in Nazareth he was taught these
things, probably at home, in the synagogue, and on the streets.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Religious Education</span></b><span style="font-family: "verdana" , "sans-serif";"> – In the gospels
Jesus demonstrates knowledge of Hebrew Scriptures, of rabbinical methods, of
oral traditions, and of Hebrew practices, holy days, and festivals. Like his
learning of the Hebrew language, Jesus would have learned these things from his
parents at home, from teachers at the synagogue, and perhaps to some degree
from teachers at the Jerusalem temple. At the age of only twelve Jesus stayed
in the temple three days asking and answering questions, and Luke records that
the scholars were impressed (Luke 2:42-50).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Village Work</span></b><span style="font-family: "verdana" , "sans-serif";"> – Excavations of
small Hebrew villages from Jesus’ day, including Nazareth, indicate a number of
activities that made them viable and nearly self-sustaining—like agricultural
practices, food storage and preparation, livestock management, and oil and wine
production. Capernaum shows evidence of these and more—like fishing industries
and millstone manufacturing. It is likely that at planting time and harvest
time, everyone in the village was needed, so everyone would learn how to do
this. Jesus’ teachings suggest that he had everyday working knowledge of
planting, reaping, grinding, pressing, storing, building, and more. Surely he
learned these things firsthand growing up in Nazareth.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Knowledge of Rome</span></b><span style="font-family: "verdana" , "sans-serif";"> – As Galilee, like
the rest of the region, was under Roman occupation, citizens would have been
exposed to Roman administration, politics, government, military, laws, taxes,
customs, philosophy, religion, art, music, style, and more. We can safely
assume that Jesus was quite familiar with these from firsthand exposure in
Jerusalem, Sepphoris, the Decapolis, Caesarea Philippi, and practically
everywhere he might have travelled.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Meaning of the word
“Nazareth”</span></b><span style="font-family: "verdana" , "sans-serif";">
– All four gospels agree that Jesus grew up and lived most of his life in
Nazareth, a town not mentioned by name in the Old Testament. Matthew, however,
relates the name of the town to a prophecy.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Matthew
2:23 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>There he made his home in a town called
Nazareth, so that what had been spoken through the prophets might be fulfilled,
"He will be called a Nazorean."</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Apparently the name
of the town was also the name of the people there. They were <i>Nazoreans</i>.
An inscription from Caesarea with the town name on it spells it not with a “z,”
but with a “tz.” <i>Netzerea</i> (pictured). The name is likely referencing
Isaiah 11:1 where the messiah is prophesied as a branch (<i>netzer</i>) to
spring forth from the old stump of Jesse, King David’s father.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Isaiah
11:1 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> A shoot shall come out from the stump of Jesse, and a
branch (<i>netzer</i>) shall grow out of his roots.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><i><span style="font-family: "verdana" , "sans-serif";">Netzorean</span></i></b><span style="font-family: "verdana" , "sans-serif";"> means <i>people of
the branch</i>. Matthew 2:23 is claiming that the people of the tiny village of
Nazareth were also of the lineage of David. Joseph and Mary then likely had kin
there with messianic hopes. Although originally from Bethlehem, they would have
felt at home relationally and theologically in Nazareth. How religious was
Nazareth? <i>Very</i>.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">In John’s Gospel,
when Philip reported to Nathanael that they had found the Messiah, Nathanael
responded with sarcasm, making Nazareth the butt of a joke.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">John
1:45-46 </span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup>45</sup> Philip found Nathanael and said to him,
"We have found him about whom Moses in the law and also the prophets
wrote, Jesus son of Joseph from Nazareth." <sup>46</sup> Nathanael
said to him, "Can anything good come out of Nazareth?" </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Some traditional
writers assume incorrectly that Nathanael is suggesting that Nazareth had a
reputation for lawlessness. The evidence, however, points in the opposite
direction. The very name of the town suggests that they were descendants of
David who believed the Messiah was prophesied to come from them. Joseph is
described as “a righteous man” (Matthew 1:19) meaning he is one who strictly
adheres to the laws of Moses. Nazareth’s isolated location, hidden in a natural
bowl atop a mountain with no major roads running through it, suggests a people
who cherish their privacy and their own ways. Excavations there indicate a
synagogue and Jewish purification baths (<i>mikvaot</i>). Luke 4:16-20
indicates that the Nazareth synagogue owned its own scrolls, and these same
verses report that Jesus was “brought up” in Nazareth where attending synagogue
each Sabbath was “his custom.” When Jesus returned home to Nazareth as a
teacher/healer of regional renown, he was asked to read scripture and speak in
their synagogue. Sadly, Nazareth rejected his word, they treated him as one who
had blasphemed, and they intended to do what the law required: stone him (Luke
4:29 – stoning can be accomplished by throwing stones on the guilty or by
throwing the guilty on stones).</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Jesus’ Family</span></b><span style="font-family: "verdana" , "sans-serif";"> – Although we have
no stories of Jesus’ growing up years in Nazareth, the Scriptures report that
Jesus had four brothers: <b><span style="background: none repeat scroll 0% 0% black; color: white;">James</span></b><span style="background: none repeat scroll 0% 0% black; color: white;">, <b>Joseph</b> (Joses), <b>Judas</b>
(Jude), and <b>Simon</b>. We know also that he had sisters, but we do not
know how many or their names. His having grown up in a large family as the
eldest son hints at his home life. (Matthew 12:46-48, 13:55-56; Mark 6:3;
Galatians 1:19)</span></span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Jesus’ Trade</span></b><span style="font-family: "verdana" , "sans-serif";"> – As it was common
practice in Jesus’ day for sons to be trained in their fathers’ trade, we should
not be surprised that Joseph trained Jesus. Jesus’ brothers likely learned this
trade, too, although this is not mentioned in the Gospels. Matthew 13:55
records that Joseph was a <b><i>tekton </i></b><i>(TEK-tone),<b> </b></i>and
Mark 6:3 identifies Jesus as a <i>tekton</i>, too.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="background: none repeat scroll 0% 0% black; color: #6aa84f; font-family: "verdana" , "sans-serif";">Matthew 13:55 </span></b><span style="background: none repeat scroll 0% 0% black; color: #6aa84f; font-family: "verdana" , "sans-serif";">Is not
this the carpenter's (<i>tekton</i>) son? Is not his mother called Mary? And
are not his brothers James and Joseph and Simon and Judas? <sup>56 </sup>And
are not all his sisters with us? Where then did this man get all this?"</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="background: none repeat scroll 0% 0% black; color: #6aa84f; font-family: "verdana" , "sans-serif";">Mark 6:3 </span></b><span style="background: none repeat scroll 0% 0% black; color: #6aa84f; font-family: "verdana" , "sans-serif";"> <sup> </sup>Is
not this the carpenter (<i>tekton</i>), the son of Mary<sup> </sup>and brother
of James and Joses and Judas and Simon, and are not his sisters here with
us?" And they took offense<sup> </sup>at him.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="font-family: "verdana" , "sans-serif";">Tekton</span></i><span style="font-family: "verdana" , "sans-serif";"> is traditionally
translated as <i>carpenter</i>, but it is a general term that refers to one who
works with his hands, a builder or craftsman who might construct using a number
of mediums including wood, stone, or metal. Matthew and Mark could have added
the word <i>wood</i> or the word <i>stone</i> to specify--<i>worker of wood</i>
or <i>worker of stone</i>---but they did not. From the word <i>tekton</i> alone
we cannot conclude finally whether Jesus put his hand to wood or stone or both,
tradition notwithstanding.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 7pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">It cannot have been
coincidental that Nazareth was near a major construction site: <b><i>Sepphoris</i></b>.
Joseph and his five sons could have walked to Sepphoris every day. Six men
would bring home six salaries. Galilee’s new and booming capital during Jesus’
growing up years was in Nazareth’s backyard, just four miles away. Although
Sepphoris is not named in Scripture, would a builder like Joseph just happen to
move within walking distance of one of the largest construction projects in the
entire Mediterranean basin at the time? Herod Antipas was building the new
capital of Galilee, thus creating jobs and drawing workers. Work in Sepphoris
might have been good pay every day for a skilled, local builder and his sons.
Perhaps this was incentive for a <i>tekton</i> from Bethlehem to move his
family to Nazareth, which is what Jesus’ father did after Herod the Great’s
death in 4 B.C.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 7pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Remember, after
hiding his son in Egypt for two years, and upon learning of Herod’s death,
Joseph intended to return to Judea (where his hometown of Bethlehem was
located), but due to Archelaus’ brutal reputation on the Judean throne, and due
to a warning in a dream not to return to Judea, Joseph relocated to Nazareth,
which might have been Plan A prior to Mary becoming pregnant.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";"> </span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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</span><br />
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<span style="font-size: medium;"><span style="font-family: "symbol";">·</span><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">Joseph
was a <i>tekton </i>training his sons.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<span style="font-size: medium;"><span style="font-family: "symbol";">·</span><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">Sepphoris
needed many a <i>tekton</i>.</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<span style="font-size: medium;"><span style="font-family: "symbol";">·</span><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">Nazareth
was next door to Sepphoris. </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "symbol";">·</span><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">Joseph
had kin with likeminded beliefs and practices in Nazareth.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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</span><br />
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<br /></div>
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</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Plan A makes sense
theologically and economically for Joseph’s family. He was clearly one who
cared about his family’s wellbeing and future. That Jesus was called a <i>tekton</i>
suggests that his father was an effective teacher.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: #c00000; font-family: "verdana" , "sans-serif";">ONE EVENT IN ABOUT 4 A.D.</span></b><b><u><span style="color: #c00000; font-family: "verdana" , "sans-serif";"> </span></u></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><i><span style="color: #5b9bd5; font-family: "verdana" , "sans-serif";">RECORDED
IN LUKE ONLY</span></i><span style="font-family: "times new roman" , "serif";"></span></span></div>
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<span style="font-size: medium;"><b><span style="color: yellow; font-family: "verdana" , "sans-serif";">18.</span></b><span style="color: yellow; font-family: "times new roman" , "serif";"> </span><b><span style="color: yellow; font-family: "verdana" , "sans-serif";"> Jesus In the Temple
at the Age of Twelve</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">What are Jesus’ first
recorded words? His first words in Matthew (3:15) were to John the Baptist
about “fulfilling all righteousness.” Jesus’ first words in Mark (1:50)
announced to Galilee that “the kingdom of God is near.” And in the Gospel of
John (1:38), Jesus’ first words are a question addressed to Andrew and John:
“What are you looking for?” </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<br /></div>
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</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Although they record
different “first words of Jesus,” the Gospels of Matthew, Mark, and John have
this in common: All three record Jesus’ first words spoken when he was about
thirty years old in the 20s A.D.<b> </b>Luke, however, is unique among the four
gospels concerning Jesus’ first words. In <b>about</b> <b>4 A.D.</b> when Jesus
was <b>twelve years old</b>, Luke recorded that Jesus asked his parents two
questions:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
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</span><br />
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<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:49
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> "Why were you searching for me? Did you not know
that I must be in my Father's house?"</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<br /></div>
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</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The translation
difficulty here is significant:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
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<br /></div>
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</span><br />
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<span style="font-size: medium;"><b><span style="color: green; font-family: "bwgrkl";">ti, </span></b><b><span style="color: green; font-family: "cambria" , "serif";"> </span></b><b><span style="color: green; font-family: "bwgrkl";">o[ti </span></b><b><span style="color: green; font-family: "cambria" , "serif";"> </span></b><b><span style="color: green; font-family: "bwgrkl";">evzhtei/te, </span></b><b><span style="color: green; font-family: "cambria" , "serif";"> </span></b><b><span style="color: green; font-family: "bwgrkl";">me</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";">Why [is
it] that [you] were seeking me?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "bwgrkl";">ouvk h;|deite </span></b><b><span style="color: green; font-family: "cambria" , "serif";"> </span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";">Not
know [you]</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "bwgrkl";">o[ti evn toi/j </span></b><b><span style="color: green; font-family: "cambria" , "serif";"> </span></b><b><span style="color: green; font-family: "bwgrkl";">tou/ patro,j mou</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";">that in
the [things of] the father of me</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "bwgrkl";">dei/ </span></b><b><span style="color: green; font-family: "cambria" , "serif";"> </span></b><b><span style="color: green; font-family: "bwgrkl";">ei=nai, me</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";">must be
I?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">The first question
Jesus asked is clear. Jesus’ second question likely contains an idiom whose
meaning is ancient and obscure. An attempted literal translation might read:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="color: green; font-family: "verdana" , "sans-serif";">“Did you not know that in
the things of my Father it behooves me to be?”</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Jesus had pilgrimaged
from Nazareth with his parents, relatives, and friends to a festival at the
Jerusalem temple in about 4 A.D. When the festival was completed they all began
the long journey back. Because his parents apparently had great confidence in
their twelve-year-old, they never worried that they had not seen him among
their clan of travelers that first day. But a full day later they began to
worry. They determined that Jesus was not in the group, and then they hurried
all the way back to Jerusalem to conduct an anxious search for him.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";"> </span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">After three full days
of searching the city, Mary and Joseph found Jesus sitting with the teachers in
the temple, asking questions and listening. Luke recorded two very emotional
responses to Jesus in this moment—the teachers’ response to him and his
parents’ response to him:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:47
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>And all who heard him were amazed (<i>existemi</i>)
at his understanding and his answers.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><i><span style="font-family: "verdana" , "sans-serif";">existemi</span></i></b><span style="font-family: "verdana" , "sans-serif";"> - The teachers in
the temple were “amazed/astonished,” as in <b>"thrown for a loop”</b> by
Jesus’ abundant wisdom.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:48
</span></b><span style="color: green; font-family: "verdana" , "sans-serif";"> <sup> </sup>When his parents<sup> </sup>saw him
they were astonished (<i>ekplesso</i>) . . .</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><i><span style="font-family: "verdana" , "sans-serif";">ekplesso</span></i></b><span style="font-family: "verdana" , "sans-serif";"> – Mary and Joseph
also were “amazed/astonished,” as in <b>"slapped in the face"</b> by
Jesus’ lack of understanding.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">It is ironical that
the teachers are stunned by Jesus’ comprehension, yet simultaneously his
parents are stunned by his lack of it.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Sick with worry,
frantically searching for him for days, and then they suffer further shock:
They catch the boy enjoying three days of leisurely learning, while they had
suffered through three days of heartsick worry. Understandably, Mary
interrupted the Bible study with force:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "verdana" , "sans-serif";">Luke 2:48</span></b><span style="color: green; font-family: "verdana" , "sans-serif";">
"Son! . . . Why have you done this to us? Your father and I have been
frantic, searching for you everywhere."</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><i><span style="font-family: "verdana" , "sans-serif";">odunao</span></i></b><span style="font-family: "verdana" , "sans-serif";"> – frantic,
tormented, pained, distressed, anguished, sorrowed, sick with worry</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Without apology or
remorse, Jesus, in classic rabbinical style, counters Mary’s question with a
question. Correction—he counters her question with two questions:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="color: green; font-family: "verdana" , "sans-serif";">“Why did you look for me?
Is it not clear to you that the father’s <i>business</i>/<i>house </i>(both
implied) is where I must be?”</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Strangely, this is
the basic outline of this scene in the temple:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">1)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Jesus stuns teachers</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">2)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Jesus stuns parents</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">3)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Parents stun Jesus</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">4)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Jesus stuns parents again</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify; text-indent: -0.25in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">This story ends in a
proverbial Mexican Standoff. Everyone is standing there stunned. The End?</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke attempted to
settle this stalemate by adding this:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="color: green; font-family: "times new roman" , "serif";">Luke 2:51-52 </span></b><span style="color: green; font-family: "times new roman" , "serif";"> <sup>51</sup> Then [Jesus] went down with
[his parents] and came to Nazareth, and was obedient to them. His mother
treasured all these things in her heart. <sup>52</sup> And Jesus
increased in wisdom and in years,<sup> </sup>and in divine and human favor.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Luke’s upbeat,
four-point conclusion is his best attempt at resolution:</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.25in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">1)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Jesus went home with his parents </span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">2)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Jesus was obedient to his parents</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">3)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Mary treasured everything in her heart</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">4)</span><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">Jesus grew in wisdom, years, and favor</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.25in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "verdana" , "sans-serif";">Quite the
rose-colored wrap-up of Jesus’ childhood, is it not, considering that from Mary’s
and Joseph’s perspective on the day in question, none of these niceties likely
seemed applicable.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: medium;"><b><span style="font-family: "wingdings";">µ</span></b><b><span style="font-family: "verdana" , "sans-serif";"> </span></b><b><span style="font-family: "wingdings";">µ</span></b><b><span style="font-family: "verdana" , "sans-serif";"> </span></b><b><span style="font-family: "wingdings";">µ</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 0.5in; text-align: justify; text-indent: -0.5in;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">*EXPLANATION
of the Three Challenges to </span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "verdana" , "sans-serif";">Creating a Chronology
of Jesus’ Beginnings:</span></b><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; margin-left: 0.5in; text-align: justify;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify; text-indent: -0.5in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">I.</span><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">Most
modern scholars do not feel that the biblical birth/infancy/childhood
narratives are historically factual. For example, they see Matthew’s and Luke’s
claim that Jesus was born in Bethlehem as a literary creation by the early
church that would have had this prophesy in mind: “But you, O Bethlehem of
Ephrathah, who are one of the little clans of Judah, from you shall come forth
for me one who is to rule in Israel, whose origin is from of old, from ancient
days.” (Micah 5:2) Luke’s manger and angel story, and Matthew’s Magi and Herod
story, are theological inventions to honor and interpret Jesus’ importance,
these scholars claim. To put it bluntly, they categorize the biblical events
and descriptions of Jesus’ birth/childhood as “myth.” To these scholars, any
attempted chronological reconstruction is futile and foolish. Nevertheless,
whether you agree with modern scholars about the fictive nature of these
accounts, they are still dated to a timeframe and recorded chronologically by
Matthew and Luke. It is not illegal to write these down in order, is it? Those
who do so may be accused of exegetical suicide in some quarters, but <i>c'est
la vie.</i></span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify; text-indent: -0.5in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify; text-indent: -0.5in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">II.</span><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">In
the Bible, only Matthew and Luke record events from the first twelve years of
Jesus’ life, the number of events are few, and the details are scant. Only Luke
describes his birth, only in a single verse, and that verse is fraught with
translation difficulties. Luke recounts three rituals performed shortly after
his birth, but then skips to twelve years later when a twelve-year-old Jesus
pilgrimages to the Jerusalem temple with his family for a festival. Matthew,
recording nothing of Jesus’ birth, focuses on events just prior to his birth,
and then he jumps forward in time, describing the movements of Jesus’ parents
when he was between the ages of about two and four years old. What happened
between the first month of Jesus’ life and his becoming two years age? What was
going on when Jesus was between the ages of four and twelve? A chronologist has
little to work with here, and what he has is separated by years. However, it is
still possible (and legal) to line them up, assigning dates accurate to within
about a year.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify; text-indent: -0.5in;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal; text-align: justify; text-indent: -0.5in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , "serif";"> </span><span style="font-family: "verdana" , "sans-serif";">III.</span><span style="font-family: "times new roman" , "serif";">
</span><span style="font-family: "verdana" , "sans-serif";">Gospels,
as a distinct literary form or genre, attempt to record events chronologically,
yes. But because Matthew and Luke leave us with gaps in the chronology, a
day-by-day narrative of Jesus’ birth and childhood is impossible, as are
month-by-month or even year-by-year retellings. Unlike a biography, a gospel
does not feel obligated to account for breaches between even disparate events.
Hours, days, months, and even years are skipped with little or no attempt to
conceal the breaks or connect the dots. This is true not only of the gospel
accounts of Jesus’ childhood, but also of his adulthood. What happened between
when Jesus was twelve years of age and about 30? Gospels are what they are.
Concerning missing “chapters” in Jesus’ life, we can do little more than wonder
and speculate. Still, while it is true that by their nature gospels leave
significant silent fissures between events, these missing moments are not
impediments to lining up the recorded events and assigning approximate dates.
“Futile and foolish?” Maybe. Illegal? Not in the least.</span><span style="font-family: "times new roman" , "serif";"></span></span></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal" style="line-height: normal;">
<br /></div>
<span style="font-size: medium;">
</span><br />
<div class="MsoNormal">
<br /></div>
<span style="font-size: medium;">
<span style="font-family: "verdana" , "sans-serif"; line-height: 107%;"><span style="background-color: black; font-family: "times" , "times new roman" , serif;"><span style="color: white;">[For more on Jesus' birth see: </span><b><a href="http://bertgary.blogspot.com/2011/12/when-was-jesus-born.html" style="color: blue;" target="_blank">When Was Jesus Born?</a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2010/12/8-bc.html" style="color: blue;" target="_blank">8 B.C.</a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2009/01/are-kids-christmas-plays-biblical.html" style="color: blue;" target="_blank">Are Kids' Christmas Plays Biblical? </a><span style="color: white;"><span style="color: blue;"><a href="http://bertgary.blogspot.com/2013/12/a-brief-dictionary-of-jesus-birth.html" target="_blank">A Brief Dictionary of Jesus' Birth</a></span>]</span></b></span> </span>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
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<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
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<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
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<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
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<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
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<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
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<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-44349922680986904932014-03-02T17:46:00.000-05:002014-03-02T17:48:41.879-05:00Stop Spiritual Terrorism<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQQI71uHQ1jRV5bWOKZi5jGnIO23fLRcVKgDWAsUkSRENgssnxvovcPCZEipnbJZ5Jntc4z1tOZRemyUGUiyocx0r6EVcAXi-1ePBySXCxQcda6U9dLfCMBI7HPUXLpgr7RKF87FPIBnw/s1600/Jesus+hates+you+and+youre+going+to+hell.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQQI71uHQ1jRV5bWOKZi5jGnIO23fLRcVKgDWAsUkSRENgssnxvovcPCZEipnbJZ5Jntc4z1tOZRemyUGUiyocx0r6EVcAXi-1ePBySXCxQcda6U9dLfCMBI7HPUXLpgr7RKF87FPIBnw/s1600/Jesus+hates+you+and+youre+going+to+hell.jpg" /></a>Have
you ever wondered what happens to people who never hear the gospel? Modern
evangelical Christians have already sent such folks to hell along with Muslims
and Jews and Hollywood actors. But there is a biblical passage we might ponder
before sending non-Christians to hell. It is Romans 2:13-16.</div>
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<o:p></o:p></div>
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<span style="color: yellow;"><b>Romans 2:13-16 </b> For it is
not the <i>hearers</i> of the law who are
righteous in God's sight, but the <i>doers</i>
of the law who will be justified. <sup>14</sup>
When Gentiles, who do not possess the law, do <i>instinctively</i> what the law requires (love), these, though not
having the law, are a law to themselves.
<sup>15</sup> They show that <i>what
the law requires is written on their hearts</i>, to which their own conscience
also bears witness; and their conflicting thoughts will accuse <i>or perhaps excuse them</i> <sup>16</sup> on the day when, according to
my gospel, God, through Jesus Christ, will judge the secret thoughts of all.
(italics mine)</span><o:p></o:p></div>
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Paul
writes to the Roman church that “doing” is more important than “hearing” and
“saying.” Likewise Jesus, in Matthew 7:21, insists emphatically that you enter
the kingdom of heaven not by crying Lord, Lord, but by “<i>doing</i> the will of my Father in heaven.” No words, presto chango,
have the magical power to save you or make you a Christian. It is about doing
his will. <o:p></o:p></div>
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<br /></div>
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Moreover,
Paul in Romans insists that those outside of Judeo-Christian faith can live and
love "instinctively.” After all, scripturally speaking, Jesus made <i>their</i> hearts, too, since he made all
things (John 1:1-4 & 14, Colossians 1:16-17).<o:p></o:p></div>
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What if a person demonstrates the love of Christ written on
his heart even though he may never have heard of Judaism, Christianity, the
Bible, or Jesus? What if it were possible for someone to love with the love of
Christ even though he is ignorant of the man (Jesus), his story, his people, and
his message? Paul is saying in Romans 2:14 that this very thing is true. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
Only God knows a person's heart, and doing is biblically
more important than confessing. People who judge persons as hell-bound because
they have not (or will not) “confess Jesus” are playing God. Did not Jesus warn
us about judging others?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsG1R1uNSAjaICEz3aJzy3EHxSJ3MaEpic3ZkQA5aHibvE2cT3Vw9KZkuzO0hVEQ-RLKQUqbGRrf_UO1RAhSzYS_HXOscZ4RdZHS2pLJjhAda5AApDHA1-cSizUi07vfd6uVsyiLNnAqA/s1600/phusis.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsG1R1uNSAjaICEz3aJzy3EHxSJ3MaEpic3ZkQA5aHibvE2cT3Vw9KZkuzO0hVEQ-RLKQUqbGRrf_UO1RAhSzYS_HXOscZ4RdZHS2pLJjhAda5AApDHA1-cSizUi07vfd6uVsyiLNnAqA/s1600/phusis.jpg" /></a></div>
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28.0%;mso-effects-reflection-pctstartpos:0%;mso-effects-reflection-pctalphaend:
0%;mso-effects-reflection-pctendpos:45.0%;mso-effects-reflection-angfadedirection:
5400000;mso-effects-reflection-align:bottomleft'><o:p></o:p></span></b></p>
</div>
<![if !mso]></td>
</tr>
</table>
<![endif]></v:textbox>
<w:wrap type="square"/>
</v:shape><![endif]--><!--[if !vml]-->What
does Paul mean by “instinctively”? The Greek word he uses is <b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">fu,sij
</span></b>phusis {pronounced foo'-sis}. It
means “by nature.” What if loving like Christ loved is natural in the hearts of
people who do not know anything about the Jesus of the Bible, or who do not
understand or even respect him? If Jesus made all things, then he made all
hearts. How can you or I limit where Jesus is at work? How dare we? Other
English versions of the New Testament translate phusis in Romans 2:14 like
this:<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><sup>ASV </sup><b>Romans <st1:time hour="14" minute="14" w:st="on">2:14</st1:time></b> . . . do
by nature . . . <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><sup>BBE </sup><b>Romans <st1:time hour="14" minute="14" w:st="on">2:14</st1:time></b> . . . have
a natural desire . . .<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><sup>DBY </sup><b>Romans <st1:time hour="14" minute="14" w:st="on">2:14<span style="font-weight: normal;"> . . . </span></st1:time><span style="font-weight: normal;">practice by nature . . .<o:p></o:p></span></b></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><sup>MRD </sup><b>Romans <st1:time hour="14" minute="14" w:st="on">2:14</st1:time></b> . . . by
their nature, do . . .<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><sup>NAB </sup><b>Romans <st1:time hour="14" minute="14" w:st="on">2:14</st1:time></b> . . . by
nature observe . . .<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><sup>NJB </sup><b>Romans 2:14</b> . . . through their own innate
sense behave . . .<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><sup>NLT </sup><b>Romans <st1:time hour="14" minute="14" w:st="on">2:14</st1:time></b> . . . instinctively
obey . . .</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Is it possible that a person ignorant of Scripture
can live and love in the kingdom of heaven by instinct, by an innate sense, by
natural desire? Paul seems to think so. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEis8vOEBJuJwjPnzjGY1KPoIdtwoWDMGaajNKvLXyvmH8R3exev-jKbzuQjhJYNJCmK5T5R_kLOTp8UwP6LfNawkNTx6pbJz-EI39n8HEZSDTQejgJo-pfIIh4SLxJMA9sxcgtNc1jd8eU/s1600/hellen+keller.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEis8vOEBJuJwjPnzjGY1KPoIdtwoWDMGaajNKvLXyvmH8R3exev-jKbzuQjhJYNJCmK5T5R_kLOTp8UwP6LfNawkNTx6pbJz-EI39n8HEZSDTQejgJo-pfIIh4SLxJMA9sxcgtNc1jd8eU/s1600/hellen+keller.jpg" height="200" width="160" /></a>Helen
Keller once asked her teacher, Ann Sullivan, what God's name was. Anne
finger-spelled G-o-d into Helen's hand, and the young girl smiled. Helen
finger-spelled her reply: "I always knew who He was, and now I know His
name!" <span style="font-size: 8.0pt;">(</span><a href="http://www.godandscience.org/apologetics/caroletest.php"><span style="font-size: 8.0pt;">http://www.godandscience.org/apologetics/caroletest.php</span></a><span style="font-size: 8.0pt;">)</span> Now I know that Keller is reported not to have
been an orthodox Christian. But that makes the point even stronger, does it not?
Assuming the story of spelling G-o-d into her hand is true, Keller is claiming
that though blind and deaf she knew God <i>before
she knew his name</i>. Is this an example of knowing God instinctively?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The little legalist in the back of my head is
screaming out this verse:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Romans 10:9 </b> because<sup>
</sup>if you confess with your lips that Jesus is Lord and believe in your
heart that God raised him from the dead, you will be saved.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Is confessing Jesus is Lord and believing that God
raised Jesus <i>mandatory</i> to be saved?
Romans 10:9 is often read that way. You might want to read it again. It does not
say that this is the only way to “be saved.” Paul is writing about the second
of three meanings of “saved” in the New Testament. I cover these in my blog
“<a href="http://bertgary.blogspot.com/2009/01/youre-saved-whether-you-like-it-or-not.html" target="_blank"><b><span style="color: cyan;">You’re Saved</span></b></a>.” Here is a brief summary; “saved” in the New Testament has three
tenses: Past, Present, and Future.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .75in; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: list .75in; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]-->1)<span style="font-size: 7pt;"> </span><!--[endif]-->Saved equals universal salvation 2000 years ago on
Jesus’ cross where the savior of the world, the Lamb of God, took away the sin
of the world. In the blog, “You’re Saved,” I quote more than two dozen verses
proving this biblical fact. Number 1 is the salvation of all people achieved in
the distant <b>past</b> on a Roman cross.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .75in; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: list 1.25in; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]-->2)<span style="font-size: 7pt;"> </span><!--[endif]-->Saved equals discovering and trusting that number
1 is true. This involves coming to saving knowledge of number 1. It is finding
out you were saved from sin through divine forgiveness on the cross of Christ.
To believe that Jesus saved the world in the past is to be saved in the <b>present</b>.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .75in; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: list 1.25in; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]-->3)<span style="font-size: 7pt;"> </span><!--[endif]-->Saved equals judgment day’s completion of
salvation in Jesus’ second coming, in the resurrection of the dead, and in the
full arrival of the kingdom of heaven. This is salvation’s <b>future</b> sense.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The “confessing” and “believing” that Paul wrote
about in Romans 10:9 are both number 2 responses to number 1. Do you see that?
When you hear the message of number 1—that God in Christ was reconciling the
world to himself (2 Corinthians 5:19)—and then when you respond with confession
and belief, that is an appropriate biblical response in the present. That is
called “being saved” in the number 2 sense. But I do <i>not</i> hear Paul saying that such belief and confession are mandatory
for salvation in the number 2 sense. In other words, I do not see number 2 as a
requisite for living out number 1. All are saved in the number 1 sense for
free. It is a gift. Some people sense that gift “instinctively,” wrote Paul in
Romans 2:14; they love and live by natural desire. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So in Romans 2:14 Paul does not seem to require
you to have even heard the gospel to <i>live</i>
the gospel. Paul believes, it seems, that written on the human heart is an
imprint of the law of love in Christ, such that people who have not heard the
message of salvation in the number 1 sense (or reject the message of salvation
in the number 1 sense!) may be nevertheless doing naturally what the law of
love in Christ requires. Such conduct, it seems, Paul takes as evidence that it
is not so much about your words but about your actions, because God looks on
the heart and its products or fruits, not so much on what you say including
tearful confessions. Look again at verse 13:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Romans <st1:time hour="14" minute="13" w:st="on">2:13</st1:time>
</b>For it is not the <i>hearers</i>
of the law who are righteous in God’s sight, but the <i>doers</i> of the law who will be justified. </span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Jesus
confirms the priority of “doing” over “hearing” and “speaking” in this familiar
parable:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Matthew 21:28-31 </b> "What
do you think? A man had two sons; he went to the first and said, 'Son, go and
work in the vineyard today.' <sup>29</sup>
He answered, 'I will not'; but later he changed his mind and went. <sup>30</sup> The father<sup> </sup>went to
the second and said the same; and he answered, ‘I go, sir’; but he did not
go. <sup>31</sup> Which of the two did
the will of his father?"</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKELkprpcSHUlvvfITlQo61lnOjzVZXEKucfHqTu2M5ihHI_oH29cCR76n2xvLWULJrLxTkp9lzU5k6V8cbp7mARaNaE5x49yKiUq0hOr_Hxy9FCH2aflWXxrbJjNzyA8WKpLGxS-CpaM/s1600/it's+too+late.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKELkprpcSHUlvvfITlQo61lnOjzVZXEKucfHqTu2M5ihHI_oH29cCR76n2xvLWULJrLxTkp9lzU5k6V8cbp7mARaNaE5x49yKiUq0hOr_Hxy9FCH2aflWXxrbJjNzyA8WKpLGxS-CpaM/s1600/it's+too+late.jpg" height="128" width="200" /></a></div>
<div class="MsoNormal">
Two things: 1) Talk is
cheap. Actions speak louder than words. You can shout 1,000 times a day, “I’m a
Christian!” But if you do not love, your lack of action contradicts and
overrules your words. 2) Loving as Christ loves can come naturally to human
beings because he wrote it on the human heart. He is already present and at
work in every heart. Because he is already in every human heart, we should be
suspicious of those who tell us “you must ask him into your heart.” Likewise,
Christians should be reluctant to write anyone off as hell-bound. That is judging.
The judgmental should be looking for their judgments to boomerang.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 1.0in;">
<span style="color: yellow;"><b>Matthew 7:1-2 </b>“Do
not judge, so that you may not be judged. <sup>2</sup> For with the judgment you make
you will be judged, and the measure you give will be the measure you get.”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I have a minister friend
who recently preached a sermon entitled, “Muslims Are Going to Hell.”* When he
told me that title, I did not know what to say. We were in an inappropriate
setting to challenge his theology, but I wanted to. I wanted to say, “Man,
don’t you realize that Jesus made Muslims? Don’t you realize that he wrote his
covenant of love on every human heart? Don’t you realize that a Muslim can love
with the love of Christ by instinct and not even know it? Don’t you realize
that a person can say anything with his mouth, but if with his life he loves
from the heart, he is loving with the love of Christ, and that is more
important than any profession of faith? Don’t you realize that when you
sentence someone to hell, you are judging them, and when you judge others
(something Jesus specifically said not to do “lest you be judged”) you are
playing God? I wanted to say all of those things and more. But it was not the
right time. Oh well, if I never get to say it to him, maybe he will read this
blog post! <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
[*For
definitions of hell, Sheol, Hades, Gehenna, and Tartarus see my blogs <a href="http://bertgary.blogspot.com/2009/01/hell-defined-1.html" target="_blank"><span style="color: cyan;"><b>Hell Defined I</b></span></a> and <a href="http://bertgary.blogspot.com/2009/01/hell-defined-2.html" target="_blank"><span style="color: cyan;"><b>Hell Defined II</b></span></a>.]<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
If there is love in the
universe, biblically it is Jesus’ love. It is his Father’s love. The God of the
Bible <i>is</i> love. (1 John 4:8) But this
means something amazing. If Pagans or Hindus or Muslims instinctually put love
in action, as Paul says is natural to those who may not even know about the
biblical law of love, then whose love is it? With whose love are they loving?
Where does love come from? Again, biblically, it must be Jesus’ love. It must
be Jesus’ presence. It must be his Spirit poured out on all flesh. (Joel 2:28)
Something that people can know instinctually, says Scripture, something that is
apparently communicated to their hearts, <i>trusts
love</i>, thus exhibiting that they love <i>Jesus</i>
whether they know anything about him. What that means is that those who have
never heard his name know him nonetheless. The love with which we love is the
fruit of something that is universally true in the human heart.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is not
universalism, however. The love of Jesus may be written on every heart, but not
every heart chooses to embrace it or act on it. Some choose darkness, evil,
judgmentalness, and hate. Some kill innocent people in the name of “God.” Is such
sin unforgivable? No. But can you refuse forgiveness you already have? Yes.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The urgency of telling
the world that it is “saved” in the #1 sense is to get people off of their
self-salvation schemes. Religious programs are endless treadmills of climbing,
scorekeeping, posing, arrogance, and judging. But there is rest if #1 is true,
if Jesus saved all on the cross, if forgiveness is universally inclusive, if
the Spirit is already at work in all flesh, if the law of love is written on
every heart. If the Spirit of Christ is at work in every person seeking to
communicate this truth—that the world has been saved, and all can be at rest in
this truth—then perhaps their spirits will resonate with the good news when it
is “preached” to the world.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Matthew 28:19</b> “Go therefore and make disciples of all nations .
. .”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
If Paul is correct,
people are every day acting out of the gospel whether they know it or not. They
naturally know and act in loving ways demonstrating that they are doing what
God’s law requires instinctively. Their acts of love are a symptom of the truth
already in them. So I do not want to judge someone because they have not
“prayed the prayer” or “walked the aisle.” I do not want to judge anyone at
all.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
My friend Renee Schmitz
worries about “her little pygmy.” She means this humorously, but her concern is
serious. If her little pygmy lives and dies never hearing the gospel preached,
does he “go to hell,” meaning is he without hope? I think I have answered her
question. Jesus said that when he died he drew all people unto himself.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>John <st1:time hour="12" minute="32" w:st="on">12:32</st1:time> </b> “And I,
when I am lifted up from the earth, will draw all people<sup> </sup>to
myself."</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The context of Paul’s
writing in the early chapters of Romans is that the Jews have no advantage over
the Gentiles in the eyes of God, and the Jews have no reason to boast. In fact,
no one has any grounds on which to boast. The key to Romans 2:13 (For it is not the hearers of the law who are
righteous in God's sight, but the doers of the law who will be justified.) is
that doers of the law will be justified not by performance but <i>by Christ loving through the doer</i>. In
Romans 1-4 Paul is trying to jerk away justification by the law by saying in
not so many words that some Gentiles are doing better than the Jews in loving,
thus demonstrating that the love of Jesus is “no respecter of persons.” (Acts <st1:time hour="10" minute="34" w:st="on">10:34</st1:time>) Paul puts a two-by-four
upside the head of anyone who is proud of their status before God. Nobody is
justified by their individual performance. There is no such thing as a justifiable
air of superiority. Such judgmentalism is unjustifiable and unprofitable.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Again, Paul says that “what the law requires is
written on their hearts.” What law is written on a person’s heart? It is the
new covenant prophesied by Jeremiah and picked up on by New Testament writers:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Jeremiah 31:33 </b> But this
is the covenant that I will make with the house of <st1:country-region w:st="on">Israel</st1:country-region> after those days, says the
LORD: I will put my law within them, and I will write it on their hearts; and I
will be their God, and they shall be my people.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Hebrews <st1:time hour="8" minute="10" w:st="on">8:10</st1:time> </b> This is
the covenant that I will make with the house of <st1:country-region w:st="on">Israel</st1:country-region> after those days, says the
Lord: I will put my laws in their minds, and write them on their hearts, and I
will be their God, and they shall be my people.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And what is this heart-law that people do
instinctively? It is the law of love.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Romans 13:8 </b> Owe no one
anything, except to love one another; for the one who loves another has
fulfilled the law.<span style="background: yellow;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Romans <st1:time hour="13" minute="10" w:st="on">13:10</st1:time> </b> Love does
no wrong to a neighbor; therefore, love is the fulfilling of the law.<span style="background: yellow;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Galatians <st1:time hour="17" minute="14" w:st="on">5:14</st1:time> </b> For the
whole law is summed up in a single commandment, "You shall love your
neighbor as yourself."<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>James 2:8 </b> You do
well if you really fulfill the royal law according to the scripture, "You
shall love your neighbor as yourself."</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Jesus spoke definitively
of this subject himself:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>Matthew 22:37-40 </b> "'You
shall love the Lord your God with all your heart, and with all your soul, and
with all your mind.' <sup>38</sup> This
is the greatest and first commandment. <sup>39</sup>
And a second is like it: 'You shall love your neighbor as yourself.' <sup>40</sup> On these two commandments hang <i>all</i> the law and the prophets."
(italics mine)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
If a person, as Paul says, can fulfill the law by
loving action, then why cannot anyone on planet earth regardless of creed or
affiliation do this? You can answer this question for yourself. Me?
Scripturally speaking, if the law of love is written on every heart, if the
human heart is designed to naturally or instinctively love like Christ, and if
love in action supersedes profession of faith, then it seems reasonable to me
that I should remember <i>never</i> to judge
anyone and remember that Jesus made every heart including mine. I need to
remember that he is at work in every heart, and desires to win every heart to
love. A person could claim to be an agnostic, an atheist, an alien from Alpha
Centauri, or an Anglican. So what? Jesus made his heart, wrote the law of love
on his heart, and is working on his heart for the sake of love. The matter is
between them—between him and heaven. Moreover it is none of my cotton-picking
business.<o:p></o:p></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDh442z3PmitGfB8itB_FYwzT6pj_qM-czgMtE-fnW0Fau13x75cew8ym1rRsGiCtNH2-iSvWeaSmw83JIrFWyXIAN0WCdCZAl3VdBLcuhDNHCumP_h0BvFvrXcfk8KxEFBDtMPd5OTHE/s1600/jesus+is+cool.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDh442z3PmitGfB8itB_FYwzT6pj_qM-czgMtE-fnW0Fau13x75cew8ym1rRsGiCtNH2-iSvWeaSmw83JIrFWyXIAN0WCdCZAl3VdBLcuhDNHCumP_h0BvFvrXcfk8KxEFBDtMPd5OTHE/s1600/jesus+is+cool.jpg" /></a></div>
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I saw a cartoon that read, “Jesus is cool, but
some of His followers give me the creeps!” It seems to me that Christians have
become a hindrance to people discovering Christ in their hearts. Our evangelism
has become judgmental, elitist, and obtrusive. It assumes Jesus is not in
anyone’s heart unless they “make a decision” for him. Our evangelism has
abandoned entering into relationship and replaced relationship with pressure to
make an impersonal, decisional deal. We are obsessed with fear (don’t do this
and don’t do that, <i>or else</i>) and death
(afterlife security is the primary reason given to believe). We have abandoned
the here and now for pie in the sky by and by. We have abandoned
relationship-building for decisional pressure tactics. We have become spiritual
terrorists.<o:p></o:p></div>
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<br /></div>
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Can this be changed? I hope so. What would our
evangelism look like if instead of assuming that Jesus is not in people’s
hearts, we assume he <i>is</i>? What if we
quit trying to get them to ask Jesus into their hearts, and started helping
them discover the Jesus that is already there at work in their hearts?
Scripturally, all people already know him, whether they are conscious of
knowing him. <o:p></o:p></div>
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<span style="color: yellow;"><b>Habakkuk <st1:time hour="14" minute="14" w:st="on">2:14</st1:time> </b>But the earth will be filled with the knowledge of
the glory of the LORD, as the waters cover the sea.<o:p></o:p></span></div>
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<br /></div>
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<span style="color: yellow;"><b>John <st1:time hour="18" minute="45" w:st="on">6:45</st1:time></b> “It is written in the prophets, 'And they shall
all be taught by God.' Everyone who has heard and learned from the Father comes
to me.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: yellow;"><b>2 Corinthians 4:6 </b>For it is the God who said, "Let light shine
out of darkness," who has shone in our hearts to give the light of the
knowledge of the glory of God in the face of Jesus Christ.<o:p></o:p></span></div>
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<span style="color: yellow;"><b>1 Thessalonians 4:9 </b>Now concerning love of the brothers and sisters,<sup>
</sup>you do not need to have anyone write to you, for you yourselves have been
taught by God to love one another . . .</span><o:p></o:p></div>
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All hearts know him whether they are conscious of
knowing him. How can I say that? Because my job is to show you what is
biblical. The new covenant written about in the New Testament is predicted by
Jeremiah:<o:p></o:p></div>
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<span style="color: yellow;"><b>Jeremiah 31:34 </b> No longer
shall they teach one another, or say to each other, "Know the LORD,"
for they shall all know me, from the least of them to the greatest, says the
LORD; for I will forgive their iniquity, and remember their sin no more.</span><o:p></o:p></div>
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<br /></div>
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Because of this new covenant in Jesus’ blood
written on every human heart, everyone knows God whether they are consciously
aware of it or not. <o:p></o:p></div>
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Therefore, Christian evangelism that tries to get
Jesus into people’s hearts is completely wrongheaded. Our job is more appealing
and less intrusive than that. Biblically, the job of a Christian is to love
them in relationship in hope that the law of love written by Jesus on their
hearts will “resonate” with their relational experience of loving, non-judgmental
Christians. We do not get Jesus into people’s hearts. He is already there. He
fills everything. What we do is love. And we let love make the connection to
Jesus. Then people will discover the treasure of love already hidden within
them—a treasure that longs for expression and longs for its home. Biblically,
that home, that place is a person. That is the E=mc<sup>2</sup> formula for
kingdom-of-heaven living. Jesus is the Lord of Life and the presence of the
kingdom of heaven hidden in the world, a mystery hidden in the human heart.<o:p></o:p></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-83454050149310730962014-01-29T11:34:00.002-05:002014-01-30T19:13:03.183-05:00Heaven is like a thesaurus?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnpxgADCM2F6PeVGCRRxsFmAL93bFmQown1TbLQ-LTVpIcgSHmW4GG1yNRiUVPP_0EwFP5o0aZD5RRycJNvn_65_4TXj0lDs4CKiSMlQnZUjaXizoU4t6iL2RF7ZL-6eIR13r-0_7c-ZA/s1600/treasure-buried-in-a-field.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnpxgADCM2F6PeVGCRRxsFmAL93bFmQown1TbLQ-LTVpIcgSHmW4GG1yNRiUVPP_0EwFP5o0aZD5RRycJNvn_65_4TXj0lDs4CKiSMlQnZUjaXizoU4t6iL2RF7ZL-6eIR13r-0_7c-ZA/s1600/treasure-buried-in-a-field.jpg" /></a></div>
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<span style="color: cyan;"><i>"The kingdom of heaven is like
treasure hidden in a field, which someone found and hid; then in his joy he
goes and sells all that he has and buys that field.”</i> (Matthew 13:44)</span></div>
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<o:p></o:p></div>
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<b><span style="color: #f4cccc; font-size: large;">Agriculture</span></b></div>
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<o:p></o:p></div>
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This is yet another agricultural parable from Jesus in Matthew 13. How so?
Well, how else is a person apt to find a buried treasure in a field unless he
is tilling the field? If he’s a tenant farmer, which was a common practice in
the Old and New Testament periods in <st1:city w:st="on">Palestine</st1:city>,
then he’s either renting the field to grow his own crops or he’s working the
field for the owner.</div>
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Then something strange happens. The plow unearths a great deal
of money. (One can imagine coins in an earthen jar as these are frequently unearthed by archaeologist in Palestine.) And rather than report the find to the landowner, which
I suppose would have been the honest thing to do, he decides to rebury the
money, tell no one what he found, and “liquidate his assets” creating enough
capital to make an offer to buy that very field. Once he owns the field, he owns the hidden
treasure too. It's an entirely disreputable course of action, but shrewd. Perhaps
kingdom living requires the shrewdness to find the hidden treasure of Life, and
the shrewdness to give up everything of value to obtain the joy of that hidden treasure.</div>
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<b><span style="color: #f4cccc; font-size: large;">Thesaurus</span></b></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-70XnInuMQukJr5yor4_VdHny4y4novpoLYYrtO4P32AArqlWQyKOE62CNQF03m2dB5vPYxjqKHBtdgBOvDzjM2ZX3-jMb3hnUaccteGniMxueeGFceR3CYlhohcRoftemoDr7JLPx68/s1600/Thesaurus.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-70XnInuMQukJr5yor4_VdHny4y4novpoLYYrtO4P32AArqlWQyKOE62CNQF03m2dB5vPYxjqKHBtdgBOvDzjM2ZX3-jMb3hnUaccteGniMxueeGFceR3CYlhohcRoftemoDr7JLPx68/s1600/Thesaurus.jpg" height="132" width="200" /></a></div>
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The biblical Greek word for <i>treasure </i>is <b><span style="font-family: Bwgrkl;">qhsauro,j </span></b></div>
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<i>thesauros</i> {thay-sow-ros'}, the source of our English word <i>thesaurus</i>. <span style="font-family: 'Times New Roman', serif; font-size: 12pt;">A thesaurus is a reference book that is literally a "treasury
of words." Practically every writer uses a thesaurus to find just the right (<i>correct, true, accurate, exact, precise</i>) synonym to reveal the power and meaning of language.</span></div>
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<b><span style="color: #f4cccc; font-size: large;">Joy</span></b></div>
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Do not miss that his motivation is joy. Not duty. Not obligation. But JOY. [<b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">cara, </span></b><i>chara</i> {pronounced khar-ah'} <b>Meaning:</b> joy, gladness]</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIGLiIfAMF1FcXgBew65gFj_7rJ4LqDTQUwINpoYMoW03htgBQqATWgLbtT2Dgudd3PLuEIAJOGunovXpJGivw2cPzc-WvnhSA34YxqeDV4TvWZVFbEVDpccYGkQSeLsypgJICAzEGNr0/s1600/chara+joy.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIGLiIfAMF1FcXgBew65gFj_7rJ4LqDTQUwINpoYMoW03htgBQqATWgLbtT2Dgudd3PLuEIAJOGunovXpJGivw2cPzc-WvnhSA34YxqeDV4TvWZVFbEVDpccYGkQSeLsypgJICAzEGNr0/s1600/chara+joy.jpg" height="83" width="200" /></a>The parable does not suggest that
you have to give up everything you love to buy heaven. Rather, it means that to the
man, living the rich Life of joy in the kingdom of heaven was more desirable
than any other desire of his deepest heart. He didn’t have to give up anything,
especially his happiness. Joy is what jerked his chain. He wanted the joy of
that hidden treasure more than anything, so he gladly sold everything else to get it.
He had to have it. Nothing else mattered. We’re talking white-hot passion here
folks, not cold religious duty. The man found joy hidden in the core of his being.<o:p></o:p></div>
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<span style="font-family: Times, Times New Roman, serif;">Paul wrote something that comes to mind. In
Philippians he wrote:<o:p></o:p></span></div>
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<span style="color: cyan;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-language: HE;">Philippians
3:7-8 </span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-language: HE;"> <sup>7</sup> Yet whatever gains I had, these
I have come to regard as loss because of Christ. <sup>8</sup> More than that, I regard
everything as loss because of the surpassing value of knowing Christ Jesus my
Lord. For his sake I have suffered the loss of all things, and I regard them as
rubbish, in order that I may gain Christ.</span></span><o:p></o:p></div>
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<br /></div>
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<span style="font-family: Times, Times New Roman, serif;">By “gains” Paul means accomplishments, titles, and
reputation. He means the sum of everything he has </span>achieved. He says that
everything he’s proud of is valueless because knowing Jesus is more valuable
than the sum of his life’s work. More than that, he doesn’t consider his
successes to be merely valueless, but he considers them to be garbage! The
word for garbage or rubbish that Paul uses is <b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">sku,balon </span></b><i>skubalon </i>{skoo'-bal-on}. Yes, it’s an s-word meaning
dung. He considers the best of his life <i>skubalon</i>—<b>excrement</b>—compared to the value of knowing Jesus. Jesus himself is
the hidden treasure of more value than even his most precious possessions and
greatest triumphs. Nothing compares to this joy. To have him is to have the
kingdom is to have joy.<o:p></o:p></div>
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Let’s see. It’s <i>chara </i>versus <i>skubalon</i>. (meaning <i>joy</i> versus <i>manure</i>) What a choice!<o:p></o:p></div>
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We’re talking about the hidden, deep joy of Life.
Just as there is living yeast hidden in the common lifeless dough of the world,
so there is a great treasure hidden in the common field of the world. Jesus’
double-emphasis on hidden kingdom Life speaks volumes. And the exuberance and
intentionality of the guy who found it is extraordinary. That common field
laborer risked everything and sold everything to make the field his own. He had
a great secret. There’s a hidden treasure in that field. Like Paul making Jesus
his own, there was nothing else that the plowman wanted more passionately. Joy
drives Life in the kingdom of heaven. We long for that joy because we’re made
for that joy. Jesus said to his disciples on the eve of his death,<o:p></o:p></div>
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<span style="color: cyan;"><b>John <st1:time hour="16" minute="22" w:st="on">16:22</st1:time></b> “So you have pain now; but I will see you again,
and your hearts will rejoice, and no one will take your joy from you.”</span><o:p></o:p></div>
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<br /></div>
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And in one of my
favorite verses Jesus said,<o:p></o:p></div>
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<span style="color: cyan;"><b>John <st1:time hour="10" minute="10" w:st="on">10:10</st1:time></b> “The thief comes only to steal and kill and
destroy. I came that they may have life, and have it abundantly.”</span></div>
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<b><span style="color: #f4cccc; font-size: large;">Hidden</span></b></div>
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<br /></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-4SfHqkQ6VXH6g3hXNgDBZrN3LJzzcZGsUNOvJY1huDWGWXFzR_uSmVVnp7_2DAyY_XQOXZGNBpVSDEuRsb4eNcJgv1xeXjCoFIRnYy32K2y6oZsR4SOrXQ2ugkd0cBlmyjqU7Ev2LBw/s1600/Krypton.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-4SfHqkQ6VXH6g3hXNgDBZrN3LJzzcZGsUNOvJY1huDWGWXFzR_uSmVVnp7_2DAyY_XQOXZGNBpVSDEuRsb4eNcJgv1xeXjCoFIRnYy32K2y6oZsR4SOrXQ2ugkd0cBlmyjqU7Ev2LBw/s1600/Krypton.jpg" height="200" width="200" /></a>The joy of Life is hidden in the world. It’s the
kingdom. It’s Jesus. He is the mystery. He is the secret. The Scriptures posit
that you are already in the home you long for. But like the yeast hidden in the
dough, like a treasure hidden in a field, Jesus, his message, and his heavenly
kingdom are hidden in the kingdoms of this world. The biblical Greek words for
“hidden” are all related:<o:p></o:p></div>
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<br /></div>
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<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">kru,ptw </span></b><i>krupto</i> {kroop'-to} <b>Meaning: </b>1)
to hide, conceal, to be hid 2) escape notice<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">krupto,j </span></b><i>kruptos</i> {kroop-tos'} or <b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">krufai,oj </span></b>kruphaios {kroof-ay'-os} <b>Meaning: </b>1) hidden, concealed, secret <o:p></o:p></div>
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<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">avpokru,ptw </span></b><i>apokrupto</i> {ap-ok-roop'-to} <b>Meaning:
</b>1) to hide 2) concealing, keeping secret <o:p></o:p></div>
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<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-bidi-language: HE; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">avpo,krufoj </span></b><i>apokruphos</i> {ap-ok'-roo-fos} <b>Meaning:
</b>1) hidden, secret 2) stored up <o:p></o:p></div>
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Jesus said,<o:p></o:p></div>
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<span style="color: cyan;"><b>Matthew <st1:time hour="11" minute="25" w:st="on">11:25</st1:time></b> “I thank<sup> </sup>you, Father, Lord of heaven
and earth, because you have <b>hidden</b> (<i>apokrupto</i>) these things from the wise and
the intelligent and have revealed them to infants . . .”<o:p></o:p></span></div>
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<br /></div>
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<span style="color: cyan;"><b>Matthew <st1:time hour="13" minute="35" w:st="on">13:35</st1:time></b> This was
to fulfill what had been spoken through the prophet:<sup> </sup>"I will
open my mouth to speak in parables; I will proclaim what has been <b>hidden</b>
(<i>krupto</i>) from the foundation of the world."</span><o:p></o:p></div>
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<br /></div>
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And the Apostle Paul
wrote,<o:p></o:p></div>
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<span style="color: cyan;"><b>1 Corinthians 2:7</b> But we
speak God's wisdom, secret and <b>hidden</b>
(<i>krupto</i>), which God decreed before the ages for our glory.<o:p></o:p></span></div>
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<span style="color: cyan;"><b>Ephesians 3:9</b> and to
make everyone see<sup> </sup>what is the plan of the mystery <b>hidden</b> (<i>apokrupto</i>) for ages in<sup> </sup>God
who created all things;<o:p></o:p></span></div>
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<span style="color: cyan;"><b>Colossians 1:25-27 </b> I became
its (the church’s) servant according to God's commission that was given to me
for you, to make the word of God fully known,
<sup>26</sup> the mystery that has been <b>hidden</b> (<i>apokrupto</i>) throughout the ages and generations but has now
been revealed to his saints. <sup>27</sup>
To them God chose to make known how great among the Gentiles are the riches of
the glory of this mystery, which is Christ in you . . .<o:p></o:p></span></div>
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<span style="color: cyan;"><b>Colossians 2:2-3 </b> I want
their hearts to be encouraged and united in love, so that they may have all the
riches of assured understanding and have the knowledge of God's mystery, that
is, Christ himself, <sup>3</sup> in whom
are <b>hidden</b> (<i>apokruphos</i>) all the
treasures of wisdom and knowledge.<o:p></o:p></span></div>
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<span style="color: cyan;"><b>Colossians 3:2-3 </b> Set your
minds on things that are above, not on things that are on earth, <sup>3</sup> for you have died, and your life
is <b>hidden</b> (<i>krupto</i>) with Christ in
God.<o:p></o:p></span></div>
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<span style="color: cyan;"><b>Revelation <st1:time hour="14" minute="17" w:st="on">2:17</st1:time></b> Let anyone
who has an ear listen to what the Spirit is saying to the churches. To everyone
who conquers I will give some of the <b>hidden</b>
(<i>krupto</i>) manna . . .</span><o:p></o:p></div>
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These “hidden” quotes
prove the presence of a New Testament theme. The kingdom’s presence is a
mystery hidden in the world, even as believer’s lives are hidden with Christ in
God, and while, conversely, Christ is hidden in believers. His presence is
hidden in a way that confounds the intelligent and delights children. The
kingdom is hidden among us—in our relationships—like a treasure buried in a
field. As Paul Kreeft put it:<o:p></o:p></div>
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“The practical point of this theology is that since Christ <i>is</i> our joy (not just <i>gives</i> it), and since we always have Him
(“Lo, I am with you always” Matthew 28:20), therefore <i>we always have joy</i> whether we feel it or not. We are in heaven
already, whether we know it or not, just as a fetus is already in the world,
though the womb masks it from his eyes.” Kreeft, <i>Everything You Ever Wanted to Know About Heaven</i>, p. 198<o:p></o:p></div>
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<span style="color: #f4cccc; font-size: large;"><b>A mystery revealed by mysteries</b></span></div>
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The kingdom of heaven’s
humble presence gets in under human radar often unnoticed. Yet to deny its
mystery is to rob heaven of its essential nature. Jesus speaks of heaven only
in the mystery of parables. The method matches the makeup. Mystery presents
mystery. A mystery is presented in mysteries. The method is in synchronicity with the
message.<o:p></o:p></div>
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Have you ever played <i>Hide and Go Seek?</i> I was just wondering.<o:p></o:p></div>
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<span style="background-color: white; font-family: Georgia, 'Times New Roman', serif; font-size: 14px; line-height: 19px;"><span style="color: cyan;">For more on Jesus' parables see my blogs </span><a href="http://bertgary.blogspot.com/2014/01/heaven-is-like-yeast.html" target="_blank"><span style="color: black;">Heaven Is Like Yeast?</span></a><span style="color: cyan;">,</span><span style="color: #333333;"> </span></span><span style="background-color: white; color: white; font-family: Georgia, 'Times New Roman', serif; font-size: 14px; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" style="color: black; text-decoration: none;" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" style="color: black; text-decoration: none;" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" style="color: black; text-decoration: none;" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" style="color: black; text-decoration: none;" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" style="color: black; text-decoration: none;" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" style="color: black; text-decoration: none;" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="background-color: black; color: cyan; font-family: Georgia, 'Times New Roman', serif; font-size: 13px; line-height: 18.200000762939453px;"><span style="background-color: white; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; font-size: 14px; line-height: 19px;">and </span><span style="background-color: white; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="color: black; display: inline; outline: none; text-decoration: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span></div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com1tag:blogger.com,1999:blog-3541424098637282033.post-54932254548374495232014-01-26T15:00:00.001-05:002014-01-26T15:08:16.206-05:00Heaven is like yeast?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGkElqZQ87w4rInKdH0LZjegEf3mGYiyQ7zDVTwWwd7rd_zk0JBB0Muoq6CamtDoRTwjjScZpkz2QMIS6qxrKd1DbSU-BaWovM88CMT0L4RjsTvzHXI3kz2nXhzs59SgiQIgMz-q0FgWM/s1600/woman+kneading+flour.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGkElqZQ87w4rInKdH0LZjegEf3mGYiyQ7zDVTwWwd7rd_zk0JBB0Muoq6CamtDoRTwjjScZpkz2QMIS6qxrKd1DbSU-BaWovM88CMT0L4RjsTvzHXI3kz2nXhzs59SgiQIgMz-q0FgWM/s1600/woman+kneading+flour.jpg" height="320" width="220" /></a><span style="color: yellow;"><i>"The kingdom of heaven is like yeast that a
woman took and mixed in with<sup> </sup>three measures of flour until all of it
was leavened."</i> (Matthew 13:33)</span><o:p></o:p></div>
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Jesus shifts from farming to baking in a series of Kingdom of Heaven parables in Matthew 13--first a parable about a sower of seeds (beginning in 13:3), then a parable about mustard seed (13:31), then a parable about a woman mixing yeast into flour (13:33).</div>
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In Jesus' culture, baking was done by women and girls. So in this parable it is a woman
who put a little yeast in with a lot of flour. Let me show you seven cool things
about this parable. <o:p></o:p></div>
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<b><span style="color: cyan;">First</span></b>, Jesus used an example from the everyday lives of women. Women not
only play important roles in his life and ministry, but a woman here gets to be
the star of her own parable! Moreover, the woman is the “God character.” Jesus
shows us heaven in a woman’s everyday chore.<o:p></o:p></div>
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<span style="color: cyan;"><b>Second</b></span>, the NRSV
translation I quoted above says she “mixed in” the yeast. But the Greek word
here is <b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">evgkru,ptw </span></b>ekgrupto {eng-kroop'-to}. It means literally “hid.” The yeast is <i>hidden</i> in the dough. And apparently
there’s something about heaven that is hidden in the world. It’s not
conspicuous. We’re not talking about something that is self-evident, just as
Jesus himself was not self-evidently the Son of God. He didn’t glow or have a
halo. Neither does the kingdom of heaven have a red neon light flashing above
it to identify itself to all. Heaven is hidden in the world.<o:p></o:p></div>
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<b><span style="color: cyan;">Third</span></b>, yeast is not a
dead ingredient like flour. Flour can’t rise all by itself. But yeast is not
dead. It’s alive. And it brings the dough to life. Yeast is a germ that when
placed in moist kneaded dough containing a little honey or sugar, grows like
crazy causing the whole lump to expand. It’s a little pinch of Life, and a
little pinch of Life is enough to leaven a whole lot of flour. Because of a
small pinch of Life, the whole world comes alive. Jesus’ teaching in the world
is like yeast, as is his own presence. He is Life, says the Scriptures. The Apostle
Paul said that “He (Jesus) who descended is the same one who ascended far above
all the heavens, so that he might fill all things.” (Ephesians 4:10) He fills
us with himself, therefore we are filled with home, heaven, the kingdom,
eternal Life. <o:p></o:p></div>
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<b><span style="color: cyan;">Fourth</span></b>, how much flour is
Jesus talking about? He says three measures. A measure<i> </i>in Greek is <b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">sa,ton </span></b>saton {pronounced sat'-on}, and it equals the Hebrew
term "seah." A saton or seah is a little over 16 pounds of dry flour.
So three of these is approaching 50 lbs of flour total, enough to feed over a
hundred people! This huge amount of dough represents everything, the woman is
God, and the yeast is Life (Jesus and his words and his resurrection) hidden by
God in the cosmos.<o:p></o:p></div>
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<span style="color: cyan;">Fifth</span>, the yeast causing
the dough to rise is a reference to resurrection. Jesus’ resurrection and Life
leavened the whole world. The promise of Scripture is that because he rose, all
will <i>rise</i> (like dough). This rising
of the whole Loaf is the result of a single solitary Life. Because he “rises,”
all “rise.”<o:p></o:p></div>
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<b><span style="color: cyan;">Sixth</span></b>, something tiny and
insignificant, just like the mustard seed, can become something great. It only
took that little bit of yeast hidden in a huge batch of dough to make the whole
thing rise. The amount of yeast is insignificant like a single tiny mustard
seed, or a single messenger, or a single word: Life. But it seems that when it
comes to the kingdom of heaven, “a little dab’ll do ya!”<o:p></o:p></div>
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<b><span style="color: cyan;">Seventh</span></b>, in contrast to
Jesus and his heavenly yeast, Jesus warned about someone’s yeast: <i>“Beware of the yeast of the Pharisees and
Sadducees!" Then they
understood that he had not told them to beware of the yeast of bread, but of
the <u>teaching</u> of the Pharisees and Sadducees.</i> (underline mine) (Matthew 16:11-12) I suppose Jesus intended by this to
convey that the yeast of the Pharisee and Sadducees either did not rise because
their teachings were not Life-filled, or their yeast rather than causing Life
to rise caused death by law to increase. Either way Jesus finds them guilty of
keeping people out of the kingdom and not entering its Life themselves: <i>“</i><i>But woe to you, scribes and Pharisees, hypocrites! For you lock people
out of the kingdom of heaven. For you do not go in yourselves, and when others
are going in, you stop them.</i> <i>Woe to
you, scribes and Pharisees, hypocrites! For you cross sea and land to make a
single convert, and you make the new convert twice as much a child of hell
(Gehenna)<sup> </sup>as yourselves.”</i>
(Matthew 23:13-15) Perhaps Jesus is implying that the yeast of these leaders
rises to hell,* not heaven.<o:p></o:p></div>
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*For definitions of hell, Sheol, Hades, Gehenna, and Tartarus see <a href="http://bertgary.blogspot.com/2009/01/hell-defined-2.html" target="_blank"><b><span style="color: white;">Hell Defined 1</span></b></a> and <a href="http://bertgary.blogspot.com/2009/01/hell-defined-2.html" target="_blank"><b><span style="color: white;">Hell Defined 2</span></b></a>.</div>
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: white; font-size: 14px; line-height: 19px;"><span style="color: #333333;">For more on Jesus' parables see my blogs </span></span><span style="background-color: white; color: white; font-size: 14px; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" style="color: black; text-decoration: none;" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" style="color: black; text-decoration: none;" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" style="color: black; text-decoration: none;" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" style="color: black; text-decoration: none;" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" style="color: black; text-decoration: none;" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" style="color: black; text-decoration: none;" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="background-color: black; color: cyan; font-size: 13px; line-height: 18.200000762939453px;"><span style="background-color: white; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; color: black; display: inline; outline: none; text-decoration: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; font-size: 14px; line-height: 19px;">and </span><span style="background-color: white; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="color: black; display: inline; outline: none; text-decoration: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span></span></div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-44378863001825669972013-12-23T08:01:00.001-05:002020-03-21T12:23:04.390-04:00A Brief Dictionary of Jesus’ Birth<div dir="ltr" style="text-align: left;" trbidi="on">
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<i><span style="font-family: "times new roman" , serif;">Matthew’s
and Luke’s Gospels are the only two books of the Bible that offer information
about events surrounding Jesus’ birth (Matthew 1:18—2:23 and Luke 1:1—2:40), and
this brief dictionary defines the terms related to their accounts. Geographic,
historical, and archaeological information are introduced as needed to
supplement the definition of each term. All biblical quotes are from the New
Revised Standard Version unless otherwise noted.</span></i></div>
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an angel named Gabriel who instructed her to name the child Jesus </span><span style="font-family: "times new roman" , serif;">(Luke 1:26-38)</span><span style="font-family: "times new roman" , serif;">.
To shepherds in the fields outside of
Bethlehem an unnamed angel (sometimes assumed to have been Gabriel) announced
the birth of a savior whom they will find in Bethlehem, lying in a manger, and
wearing strips of cloth. Then with the angel “a multitude of heavenly hosts” (in
Greek, “a vast/multitudinous host/army of heaven”) appeared saying, </span><span style="font-family: "times new roman" , serif;">"Glory to God in the highest heaven, and on earth peace among those
whom he favors!"</span><span style="font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">(Luke 2:8-14)</span><span style="font-family: "times new roman" , serif;">. Only Luke writes of Jesus being
laid in a manger, and Luke records no angels appearing at the manger. <o:p></o:p></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">The Gospel of Matthew, while mentioning no shepherds or a
manger or any other details of Jesus’ actual birth, records that an angel
(unnamed) directed Joseph in a dream that he should not be afraid to marry Mary
and that he should name the child Jesus</span><span style="font-family: "times new roman" , serif;"> (Matthew 1:18-21<b>)</b></span><span style="font-family: "times new roman" , serif;">. Matthew
further records that an angel, presumably the same unnamed angel that appeared
in Joseph’s first dream, appeared in three more dreams, warning him to flee
Bethlehem, informing him later that the danger had passed, and finally warning
him not to return to Judea (</span><span style="font-family: "times new roman" , serif;">Matthew
2:13-20<b>)</b></span><span style="font-family: "times new roman" , serif;">. The Magi too had a dream in which
they were warned not to return to Herod, so they went home by another route
(Matthew 2:12). While no angelic messenger is mentioned in the Magi’s dream of
warning, it can be inferred since two of Joseph’s dreams involved angelic
messages of warning.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">There are only male angels in the Bible (Acts 12:9 for
example), and the noun “angel” (<i>aggelos</i>
in Greek meaning <i>messenger</i>) is
grammatically masculine. Gabriel’s name means “man of God,” a masculine name.
The only other named angel in the Bible is Michael (“who is like God?”). If
Satan (“adversary”) could be viewed as a fallen angel, as Roman Catholic
doctrine claims, he would be a third, but there is no evidence of this in the
Bible. The Apocrypha (a collection of intertestamental documents not included
in the Protestant Bible) names two additional angels: Raphael meaning “God has
healed” (Book of Tobit) and Uriel meaning “fire or light of God” (2 Esdras). No
angel in Scripture is designated as female, though Zechariah 5:9 possibly
refers to female angels.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Nowhere in the Bible is an angel described as a human with
wings. When they appear in scripture they are often mistaken for men (Mark
19:5-6; Luke 24:4-7; John 20:11-13), something that would not have happened
were angels winged. Cherubim and seraphim are exotic creatures (probably
symbolic) that could not be mistaken for a man. <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">While an angel appeared to Mary, while an angel appeared to
shepherds in the fields, and while an angel spoke in dreams to Zechariah and
Joseph (and perhaps to the Magi), no angel is said to have appeared at the
manger. (See <b>Dreams, Gabriel, Magi, Shepherds</b>)<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Anna</span></b><span style="font-family: "times new roman" , serif;"> – Anna, the 84-year-old prophetess and widow from the tribe
of Asher is, like the prophet Simeon, featured in Luke’s story of the infant
Jesus being brought to the temple to be dedicated to God (redemption of the
firstborn, Exodus 13:12-15). This visit to the temple also coincided with
Mary’s completion of her time of purification </span><span style="font-family: "times new roman" , serif;">(Leviticus 12:4 & 6-8)</span><span style="font-family: "times new roman" , serif;">
following giving birth, probably thirty-three days afterward as prescribed by
the law.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Anna, like Simeon, recognized the significance of Jesus’
birth and she spoke about him in the temple. Unlike Simeon, however, Luke
records none of her words.<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:36-38 </span></b><span style="font-family: "times new roman" , serif;"> <sup>36</sup>
There was also a prophet, Anna<sup> </sup>the daughter of Phanuel, of the tribe
of Asher. She was of a great age, having lived with her husband seven years
after her marriage, <sup>37</sup> then
as a widow to the age of eighty-four. She never left the temple but worshiped
there with fasting and prayer night and day.
<sup>38</sup> At that moment she came, and began to praise God and to
speak about the child<sup> </sup>to all who were looking for the redemption of
Jerusalem. (See<b> Dedication,
Purification, Simeon, Temple</b>)<o:p></o:p></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Animals</span></b><span style="font-family: "times new roman" , serif;"> – No animals are mentioned as
having been present at the manger for the birth of Jesus. The only animals
mentioned in Luke are sheep, though they are not at the manger in town but are out
in the agricultural fields. Matthew mentions no animals, nor does he mention
the manger. (See <b>Camels</b>, <b>Donkey</b>, <b>Sheep</b>)<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Annunciation</span></b><span style="font-family: "times new roman" , serif;"> – Annunciation is the term used to refer to the
announcement of the angel Gabriel to the virgin Mary that she would conceive
God’s son by the power of the Holy Spirit and that she should name him Jesus.
Luke alone records the annunciation to Mary </span><span style="font-family: "times new roman" , serif;">(Luke 1:26-35)</span><span style="font-family: "times new roman" , serif;">. (See <b>Angel, Gabriel, Mary, Nazareth</b>)<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">A separate announcement, provided by Matthew, is made in a
dream by an unnamed angel to Mary’s betrothed, Joseph, saying that he should
not be concerned about marrying Mary, that she was pregnant of the Holy Spirit,
and that he should name the son Jesus </span><span style="font-family: "times new roman" , serif;">(Matthew 1:18-25).</span><span style="font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">(See <b>Angel, Dreams, Joseph, Nazareth</b>)</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Antipas (Herod Antipas) </span></b><b><span style="font-family: "times new roman" , serif;">– </span></b><span style="font-family: "times new roman" , serif;">Antipas, another son of Herod
the Great, does not figure in the birth narrative of Jesus, but he figures
prominently in the ministries of John the Baptist and Jesus. Antipas, tetrarch
of Galilee and Perea during Jesus’ growing-up years and during his ministry,
named Sepphoris the new capital of Galilee, and he rebuilt it using a large
workforce that may have included builders like Joseph, Jesus, and Jesus’
brothers who would have traveled only four miles from Nazareth for daily wages.
Antipas famously had John the Baptist beheaded at his birthday party (Matthew
14, Mark 6), and he questioned Jesus during his trial (Luke 23). Jesus warned
his followers about the “yeast of Herod” Mark 8:15) and referred to Herod
Antipas as “that fox” (Luke 13:31-35). (See <b>Archeleus, Herod the Great</b>)<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Archeleus
(Herod Archeleus)</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Archeleus was a son of Herod the Great who upon his father’s
death in 4 BC ruled a portion of his kingdom as ethnarch for nine years (4 BC –
6 AD). His reputation for cruelty is the reason given by Matthew for Joseph’s
decision not to return from Egypt to Bethlehem of Judea with Mary and his young
son Jesus (about 4 years of age), but to go instead to Nazareth in Galilee
where the family was apparently planning to locate anyway, a relocation perhaps
driven by steady work available for builders in nearby Sepphoris/Zippori, Herod
Antipas’ designated new capital of Galilee. (See <b>Bethlehem</b>, <b>Egypt</b>, <b>Joseph</b>, <b>Judea</b>, <b>Nazareth</b>)<o:p></o:p></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="background-color: black;"><b><span style="font-family: "times new roman" , serif;"><span style="color: red;">Augustus</span><span style="color: white;"> (Caesar or Emperor)</span></span></b><span style="color: white; font-family: "times new roman" , serif;"> </span><span style="color: white; font-family: "times new roman" , serif;">– </span><span style="color: white; font-family: "times new roman" , serif;">(</span><span style="color: white; font-family: "times new roman" , serif;">September 23, 63 BC –
August 19, 14 AD) </span><span style="color: white; font-family: "times new roman" , serif;">Luke 2:1 is the only verse in the Bible that mentions
Augustus.</span><b style="color: white;"><span style="font-family: "times new roman" , serif;"> <o:p></o:p></span></b></span></div>
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<span style="background-color: black; color: white;"><b><span style="font-family: "times new roman" , serif;">Luke 2:1 </span></b><span style="font-family: "times new roman" , serif;"> In those days a
decree went out from Emperor Augustus that all the world should be registered.<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;">He<b> </b></span><span style="font-family: "times new roman" , serif;">was the founder of the<span class="apple-converted-space"> </span></span></span><span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">Roman
Empire<span class="apple-converted-space"> </span>and its first<span class="apple-converted-space"> </span>Emperor, ruling from 27 BC until his death in 14 AD. Luke
identifies Augustus as emperor during the year that Jesus was born, around 8 BC.
(See <b>Census</b>)</span><span style="background-color: white;"><o:p></o:p></span></span></span></div>
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village, Bethlehem plays prominently in the Bible, from Ruth to King David to
Jesus, mentioned 49 times in 15 books of the Bible by name. <o:p></o:p></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Matthew and Luke agree that Jesus was born in Bethlehem of
Judea. Luke 2:11, Luke 2:15, and Matthew 2:1 report that Jesus was born <i>in</i>
the City of David<i> </i>(Bethlehem of Judea). While art traditionally places
Jesus’ birth in a stable in a field outside of Bethlehem, Luke 2:8 records that
it is the <i>shepherds</i> who were out in the fields. The shepherds go <i>into
</i>town to find the baby. The manger in which Mary laid Jesus was downtown,
not out of town. Some scholars speculate that Jesus was born in Nazareth or
Bethlehem of Galilee. This contradicts the biblical accounts, but these
scholars do not feel that the biblical birth narratives are historically
factual to begin with. They see Luke’s and Matthew’s accounts of Jesus’ birth in
Bethlehem as literary creations by the early church who would have had this prophesy
in mind: “</span><span style="font-family: "times new roman" , serif;">But you, O Bethlehem of Ephrathah, who are one of the
little clans of Judah, from you shall come forth for me one who is to rule in
Israel, whose origin is from of old, from ancient days.” (Micah 5:2) </span><span style="font-family: "times new roman" , serif;">In
downtown Bethlehem today, however, there is a cave, once the basement stable
for a first century home, that for at least 17 centuries has been venerated as
the spot. Built over the cave today is the oldest functioning church building
in the world, the Church of the Nativity.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The Scriptures
say that the people of Bethlehem were of King David’s lineage. (David was from
Bethlehem.) Joseph and Mary are said to have traveled “home” to Bethlehem for a
census. “All went to their own towns to be registered.” (Luke 2:3) This quote
suggests that though Joseph and Mary had relocated to Nazareth, or were in the process
of doing so, they were originally from Bethlehem and had to go back home to be
counted. The Scriptures strongly suggest that they had a house in Bethlehem.
Matthew makes a point of saying that when Jesus was about 2 years old, the Magi
bearing gifts visited them in “the house.” (See <b>Census</b>, <b>Magi</b>, <b>Manger, </b>and<b> Nazareth</b>)<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Camels</span></b><span style="font-family: "times new roman" , serif;"> – No camels are mentioned in the
biblical stories of Jesus’ birth. Later Christian traditions suggested the
number of Magi, their races and their names, and how they may have traveled,
but none of these details appear in Matthew’s original account. (See <b>Magi</b>)<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Census</span></b><span style="font-family: "times new roman" , serif;"> - </span><span style="font-family: "times new roman" , serif;">Luke
records that Augustus was emperor of Rome when Jesus was born. <o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:1-3 </span></b><span style="font-family: "times new roman" , serif;"> In those days a
decree went out from Emperor Augustus that all the world should be registered. <sup>2</sup> This was the first registration
and was taken while Quirinius was governor of Syria. <sup>3</sup> All went to their own towns to
be registered.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Roman records show that the emperor ordered a census in 6 AD
while Quirinius was governor of Syria. But this date is too late for Jesus’
birth as the Bible tells it. According to Matthew 2 and Luke 1:5, Herod the
Great was still alive when Jesus was born. Herod died in 4 BC, so Jesus had to
have been born before 4 BC (The incorrect birth year of 1 AD was established in
the 6<sup>th</sup> Century.)<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<v:shape alt="https://encrypted-tbn2.gstatic.com/images?q=tbn:ANd9GcTOnNhUWbIgPgMm-YqossD-J-SO1oi_wh9-llKwKSwNXYRU0pD8PA" id="Picture_x0020_3" o:spid="_x0000_s1046" style="height: 74.3pt; left: 0; margin-left: 190.7pt; margin-top: 2.6pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 99.2pt; z-index: 251659264;" type="#_x0000_t75">
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</w:wrap></span></v:imagedata></v:shape><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Though the governorship of Quirinius
and the 6 AD census date are too late for Jesus’ birth, Quirinius may have been
governor twice. His first reign may have begun in 12 BC as co-legate during
which he was ordered to do a census in 9 BC (It takes years to complete one,
and it was done from 9-6 BC). This fits Luke’s and Matthew’s dating quite well,
and puts Jesus’ birth at about 8 BC, within the reigns of Augustus, Quirinius,
and Herod as Luke claims. (See the <i>Res
Gestae Inscription</i> and the <i>Aemilius
Secundus Inscription</i>. Some scholars claim that these confirm both the early
census and the earlier co-reign of Quirinius. Other scholars contest this.)<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Circumcision</span></b><span style="font-family: "times new roman" , serif;"> – Luke claims that Jesus was circumcised on the eighth day
of his life in accordance with the law of Moses.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Leviticus 12:3 </span></b><span style="font-family: "times new roman" , serif;"> <sup>3</sup> On
the eighth day the flesh of his foreskin shall be circumcised.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:21 </span></b><span style="font-family: "times new roman" , serif;"> <sup>21</sup>
After eight days had passed, it was time to circumcise the child; and he was
called Jesus, the name given by the angel before he was conceived in the womb.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;">Biblically, the practice of circumcision began with the
patriarch<span class="apple-converted-space"> </span></span><span style="font-family: "times new roman" , serif;">Abraham, his descendants, and their slaves as "a token of the
covenant" concluded with him by<span class="apple-converted-space"> </span>God<span class="apple-converted-space"> </span>for all generations, an "everlasting covenant" (Genesis
17:13).</span></span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Luke does not say that Jesus’ circumcision was performed at
the Jerusalem temple. Actually he does not give the location at all. Mary could
not have gone to the temple eight days after labor, not until after
thirty-three days of purification would she have been allowed onto the temple
mount, as birth renders a woman ritually impure. (See <b>Dedication</b>, <b>Purification</b>)
It was not necessary, however, that she attend this rite, though she might have
if it were performed at home. It is more likely, however, that Joseph would
have taken Jesus to a rabbi in the local Bethlehem synagogue for circumcision,
though Mary could not enter a synagogue, not only because she was still impure
due to childbirth, but also because women were not allowed in synagogues unless
there was a balcony for them. Jesus was also ceremonially given the name Jesus
during the rite of circumcision. (See <b>Jesus</b>)<o:p></o:p></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">December 25</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">- </span><span style="font-family: "times new roman" , serif;">There is no identification in the biblical
record or in any written record before 200 AD of proposed dates for Jesus’
birth. The Christian Father Origen of Alexandria in the 2<sup>nd</sup> century
mocked Roman’s celebrations of birthdays as a thoroughly pagan practice
suggesting that Christians for 200 years may have shied away from speculation
about a birth anniversary for Jesus seeing it as a violation of their religious
sensibilities.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Around 200 AD, however, in the earliest known
writings that mention Jesus’ possible birthday, Clement of Alexandria mentions
five dates. Adjusting to our modern calendar, Clement says that different
Christian groups selected different dates, those being March 21, April 15,
April 20, April 21, and May 20. He made no mention of December 25. (</span><span style="background-color: black; color: white;"><span class="apple-style-span"><span style="font-family: "times new roman" , serif;">Clement,</span></span><span class="apple-converted-space"><span style="font-family: "times new roman" , serif;"> </span></span><i><span style="font-family: "times new roman" , serif;">Stromateis</span></i><span class="apple-converted-space"><span style="font-family: "times new roman" , serif;"> </span></span></span><span class="apple-style-span"><span style="font-family: "times new roman" , serif;"><span style="color: white;"><span style="background-color: black;">1.21.145.</span></span><span style="background-color: black; color: white;">)</span></span></span><span style="font-family: "times new roman" , serif;"> Note that only May 20 is close to June, the time when shepherds
would have been allowed to graze their sheep in the stubble of agricultural
fields. (See <b>Sheep</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">By the 4<sup>th</sup> century two dates emerged
and they are still celebrated worldwide today. Most Christian churches
commemorate the birth of Jesus on December 25. Some groups, typically in the “east,”
celebrate on January 6. (A few celebrate on January 7 or 19, depending on the
calendars they use and how they calculate the date moving from one calendar to
another.)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The most popular theory for December 25, touted
by lay persons and scholars alike, is that Christians borrowed the timeframe,
if not the date, of the popular pagan Saturnalia festival in late December.
Paired with this “borrowing” is the Roman festival of the birth of Sol
Invictus, <i>The Unconquered Sun</i>, on
December 25. The problem with this theory, though it sounds oh-so convincing,
is that no Christian writings from the time support it. It was not until the 18<sup>th</sup>
and 19<sup>th</sup> centuries that this theory caught on. But if this theory is
wrong, why <i>did</i> the early church
choose December 25?<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">December 25 was not chosen by the early church because
it was already a pagan holiday. It was chosen with a theological purpose in
mind. Because Jesus’ date of crucifixion was established on March 25, the early
church hypothesized that that same date marked the day of his conception by the
Holy Spirit. Conceived on March 25 and crucified on March 25, conceived on the
date on which he was destined to die, they added exactly 9 months to mark
December 25 as his birthday. This is more than a theory. It is attested to by early
Christian writers Tertullian, Augustine, and several others.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="background-color: black; color: white;"><span class="apple-converted-space"><i><span style="font-family: "times new roman" , serif;">“</span></i></span><span class="apple-style-span"><i><span style="font-family: "times new roman" , serif;">For he [Jesus] is
believed to have been conceived on the 25th of March, upon which day also he
suffered; so the womb of the Virgin, in which he was conceived, where no one of
mortals was begotten, corresponds to the new grave in which he was buried,
wherein was never man laid, neither before him nor since. But he was born,
according to tradition, upon December the 25th.”</span></i></span><span class="apple-style-span"><span style="font-family: "times new roman" , serif;"> (Augustine,</span></span><span class="apple-converted-space"><span style="font-family: "times new roman" , serif;"> </span></span><i><span style="font-family: "times new roman" , serif;">Sermon</span></i><span class="apple-converted-space"><span style="font-family: "times new roman" , serif;"> </span></span><span class="apple-style-span"><span style="font-family: "times new roman" , serif;">202. Around 400 AD)</span></span></span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The “eastern”
tradition of Jesus’ birth on January 6 was calculated the same way as December
25, but they began with April 6 as the date of both Jesus’ conception and
crucifixion. They use the local Greek calendar month of Artemisios instead of
the Hebrew calendar month of Nisan, thus the discrepancy between December 25
and January 6 that exists to this day.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Dedication</span></b><b><span style="font-family: "times new roman" , serif;"> –
</span></b><span style="font-family: "times new roman" , serif;">According
to Luke 2:22-40, Jesus was taken by Joseph and Mary to the Jerusalem temple for
the dedication of her firstborn to God in accordance with Mosaic Law</span><span style="font-family: "times new roman" , serif;">. While at the temple for Mary’s purification
(Leviticus 12:4 & 6-8) and Jesus’ dedication </span><span style="font-family: "times new roman" , serif;">(</span><span style="font-family: "times new roman" , serif;">Exodus 13:12-15), the prophet Simeon and the prophetess Anna met the
“holy family,” they recognized the significance of the child, and they spoke of
him prophetically.</span><span style="font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">(See<b>
Anna</b>, <b>Purification</b>, <b>Simeon</b>, and<b> Temple</b>)</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Divorce</span></b><span style="font-family: "times new roman" , serif;"> – (See <b>Marriage</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Donkey</span></b><b><span style="font-family: "times new roman" , serif;"> </span></b><span style="font-family: "times new roman" , serif;">– No donkey is </span><span style="font-family: "times new roman" , serif;">mentioned in the biblical story, and Mary was not in labor
on a donkey as a desperate Joseph searched strange streets for lodging,
tradition notwithstanding. Mary did not go into labor until sometime after they
arrived home in Bethlehem.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br />
<b>Luke 2:5-6 </b><sup>5</sup> He (Joseph) went to be registered with Mary, to
whom he was engaged and who was expecting a child. <sup>6</sup> <i>While they
were there</i>, the time came for her to deliver her child. (New Revised
Standard)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><i><span style="font-family: "times new roman" , serif;">While they were there</span></i><span style="font-family: "times new roman" , serif;">,
the time came. She did not go into labor until they were already there for a
time.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">How did they get there? Joseph and Mary probably traveled on
foot from Nazareth. There is no donkey in the biblical story, and it is
difficult to imagine being several months pregnant and riding a donkey for 80
miles. If Mary had been <i>nine</i> months pregnant, they would not have
traveled anywhere at all. And Mary certainly would not have ridden a donkey for
the better part of a week while on the verge of labor.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Perhaps Mary was only three to six months pregnant. I know a
healthy young woman who in the course of a single day climbed up and down Mount
Katahdin in Maine while six months pregnant, and without incident. If she had
tried to ride up and down Katahdin on a donkey while six months pregnant,
however, I suspect there would have been a helicopter airlift.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Dreams</span></b><span style="font-family: "times new roman" , serif;"> – (See <b>Angels,
Joseph, Magi)</b><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Elizabeth</span></b><b><span style="font-family: "times new roman" , serif;"> <span style="background-color: black; color: white;">– </span></span></b><span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;"> Luke introduces John the Baptist’s mother Elizabeth as a
“relative” of Jesus’ mother Mary’s (Luke 1:36). </span><span style="font-family: "times new roman" , serif;">Some translations render the word</span><span class="apple-converted-space"><span style="font-family: "georgia" , serif;"> </span></span><span style="font-family: "galaxie unicode greek" , serif;">συγγενίς</span><span class="apple-converted-space"><span style="font-family: "georgia" , serif;"> </span></span></span><span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">(sungenis)
as “cousin”, but the term is not necessarily this specific. Cousin or other, both
women become pregnant miraculously, and their special sons, John and Jesus, are
kin. Elizabeth’s husband was Zechariah, a priest in the Jerusalem temple.</span> </span><span style="font-family: "times new roman" , serif;">(See <b>John the Baptist)</b><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Engagement</span></b><span style="font-family: "times new roman" , serif;"> – (See <b>Marriage)</b><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Egypt</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">-</span><span style="font-family: "times new roman" , serif;"> Matthew records that the holy family hid from Herod the
Great for about two years in Egypt. When Herod died (4 B.C), they wanted to
return, to Judea, no doubt to Bethlehem (again suggesting that Bethlehem was
their original home and that they had a house there), but Herod’s son Archelaus
was on the Judean throne, and he was worse than his father. So they decided to
make their permanent new home in Nazareth, something they seem to have been
planning for some time. By that time, Jesus may have been about four years of age.
(See <b>Archelaus</b>, <b>Dreams</b>, <b>Herod the Great</b>,
<b>Judea</b>, <b>Magi</b>, and <b>Nazareth</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Gabriel</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– </span><span style="font-family: "times new roman" , serif;">The Gospel of </span><span style="font-family: "times new roman" , serif;">Luke records that Mary’s pregnancy was announced to her by
an angel named Gabriel who instructed her to name her child Jesus. Gabriel’s
appearance is not described. (See <b>Angel </b>and<b> Annunciation</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 1:26-28 </span></b><span style="font-family: "times new roman" , serif;"> <sup>26</sup> In
the sixth month the angel Gabriel was sent by God to a town in Galilee called
Nazareth, <sup>27</sup> to a virgin
engaged to a man whose name was Joseph, of the house of David. The virgin's
name was Mary. <sup>28</sup> And he came
to her and said, “Greetings, favored one! The Lord is with you.”<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 1:30-33 </span></b><span style="font-family: "times new roman" , serif;"> <sup>30</sup> The
angel said to her, "Do not be afraid, Mary, for you have found favor with
God. <sup>31</sup> And now, you will
conceive in your womb and bear a son, and you will name him Jesus. <sup>32</sup> He will be great, and will be
called the Son of the Most High, and the Lord God will give to him the throne
of his ancestor David. <sup>33</sup> He
will reign over the house of Jacob forever, and of his kingdom there will be no
end."<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The Gospel of Luke also records that Gabriel appeared to the priest
Zechariah to announce is wife Elizabeth’s conception in her old age.<o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 1:11-13 </span></b><span style="font-family: "times new roman" , serif;"> <sup>11</sup>
Then there appeared to him an angel of the Lord, standing at the right side of
the altar of incense. <sup>12</sup> When
Zechariah saw him, he was terrified; and fear overwhelmed him. <sup>13</sup> But the angel said to him, “Do
not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth
will bear you a son, and you will name him John.” <o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">According to Matthew, an angel also appeared to
Joseph in a series of dreams, and while it makes since that the angel might
have been Gabriel, the angel named by Luke as having appeared to Zechariah and
Mary, Matthew left him unnamed. (See <b>Angels</b>, <b>Joseph</b>, and <b>Magi</b>)</span><sup><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></sup></span></div>
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<v:shape alt="http://upload.wikimedia.org/wikipedia/commons/6/66/Ancient_Galilee.jpg" id="Picture_x0020_9" o:spid="_x0000_s1044" style="height: 134.6pt; left: 0; margin-left: 185.9pt; margin-top: 1.75pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 102.55pt; z-index: 251666432;" type="#_x0000_t75">
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Galilee</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Galilee was the name of a region in Herod the Great’s
Kingdom and the area still bears that name today. Upon Herod’s death the
kingdom was broken up, Galilee was passed on to his son Herod Antipas as a
tetrarchy, and he ruled it as an ethnarch (John the Baptist was beheaded by
Antipas, and Jesus was brought before him during his trial in Jerusalem.) The
region of Galilee contains familiar New Testament locations such as the Sea of
Galilee, Capernaum, and the town featured prominently in Matthew’s and Luke’s
birth narratives: Nazareth. (See <b>Nazareth</b>)<o:p></o:p></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Herod (the Great)</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– </span><span style="font-family: "times new roman" , serif;">King Herod the Great is missing from children’s nativity
plays and Christmas cantatas, no doubt because his order to slaughter all of
the innocent babies and toddlers in Bethlehem is neither G-Rated nor does it evoke
holiday cheer. A kinder and gentler bad guy was invented by well-meaning
playwrights, one who is not in the biblical text at all, but who still serves
his purpose as the villain: the hardhearted innkeeper. And Herod—the true,
lying, paranoid, murdering, biblical bad guy—is omitted from the cast of Christmas
pageant characters.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Herod the Great is mentioned in the Bible only in Matthew 2,
nine times by name, and the king figures prominently there in the story of the
Magi who traveled west to Judea and who met with King Herod in Jerusalem
(Matthew 2:1-8), only some six miles north of Bethlehem, informing the king
that an astronomical event noted two years prior had announced to them the
birth of a new Judean king. Matthew records the meeting of the Magi with mother
Mary and the toddler Jesus in “the house” in Bethlehem, presumably their home
(Matthew 2:11). An angel warned both Joseph and the Magi to escape Bethlehem;
Matthew 2:16 claims that Herod was planning that all the children two years old
and under in Bethlehem were to be killed in an attempt on Jesus’ life. The Magi
went home by another route and the “holy family” went to Egypt until Herod the
Great’s death in 4 BC. After Herod’s death, Joseph planned to return his family
to Judea, indicating no doubt his residence there, probably in the Bethlehem
house the Magi visited, but they feared Herod’s son Archelus who had taken the Judean
throne, so they went to Nazareth of Galilee to make a new home, the town they
might have been relocating to anyway.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Herod the Great was an Idumean who ruled Judea as a client
king of Rome from 37-4 BC. He is responsible for colossal building projects
including the Second Jewish Temple in Jerusalem, the port city of Caesarea, and
several fortress/palaces like the ones at Herodium and Masada, the ruins of
which are still visible today.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The population of Bethlehem at the time of Jesus’ birth was
about 300 people. There may have been around ten children/babies two years old
and under in Bethlehem at the time Herod the Great ordered their executions,
hardly the massive slaughter depicted by tradition and movies, yet still
tragic. Perhaps the small number of children killed in the tiny village
explains why no historians like Josephus wrote of Herod’s “slaughter of the
innocents.” Perhaps the event was not significant enough compared to Herod the
Great’s other atrocities to merit recording. Some scholars see this event’s
absence from the historical record as evidence that it never happened, that it
is a literary creation of the early church. (See <b>Antipas</b>, <b>Archelaus</b>, <b>Census</b>, <b>Egypt</b>, <b>Jerusalem, Joseph,</b>
<b>Judea</b>, and <b>Magi</b>,<b> Nazareth</b>,<b> Temple</b>)<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Immanuel
(or Emmanuel)</span></b><span style="font-family: "times" , "times new roman" , serif;"><span style="color: red;"> </span><span style="background-color: black; color: white;">– </span><span class="apple-converted-space"><span style="background-color: black; color: white;"> </span><span style="background-color: black; color: white;">Immanuel </span></span><span style="background-color: black; color: white;">is a
symbolic name which appears in chapters 7 and 8 of the<span class="apple-converted-space"> </span>Book of Isaiah<span class="apple-converted-space"> </span>as part of a prophecy assuring king<span class="apple-converted-space"> </span></span>Ahaz<span class="apple-converted-space"> </span>of<span class="apple-converted-space"> </span>Judah<span class="apple-converted-space"> </span>of God's protection against enemy kings; it is quoted in Matthew
1:23<span class="apple-converted-space"> </span>as a prophesy verifying the divine status of<span class="apple-converted-space"> </span>Jesus. Immanuel means <i>God
with us</i>.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Inn and Innkeeper</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">- </span><span style="font-family: "times new roman" , serif;">Luke 2:7 is the key verse concerning the circumstances of
Jesus’ birth. It is typically translated:<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">“And she brought forth her firstborn son, and wrapped him in
swaddling clothes, and laid him in a manger; because there was <b><i>no room
for them in the inn</i></b><i>.</i>”<i> </i>(New International Version) (emphasis
mine)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The key word in this verse is “inn,” because there is a
problem in translating the original Greek word into English. That is why English
versions of the Bible disagree. For example, the New English Bible reads “no
room for them in <i>the</i> <i>house</i>.” The Bible in Basic English also says
“<i>house</i>.” The James Murdock Translation reads “no place where they could <i>lodge</i>.”
The New Living Translation reads, “there was no <i>lodging</i> available for
them.” The New Jerusalem Bible prefers “no room for them in the <i>living-space</i>.”
Young’s Literal Translation says, “there was not for them a place in the <i>guest
chamber</i>.” <o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">These variations give us a hint of the translation
difficulty here. The Greek word in question is <i>kataluma. </i>How do you
translate that into English? Is it an inn, a house, a living-space, a guest
chamber, or something else? Traditions about an inn and an innkeeper
notwithstanding, “inn” is almost certainly not what Luke meant by <i>kataluma</i>.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><i><span style="font-family: "times new roman" , serif;">Kataluma </span></i><span style="font-family: "times new roman" , serif;">in
Luke 2:7 continues to be translated by many Bible publishers as “inn,” even
though the better translations are “guest chamber” or “living room.” It is
translated as such elsewhere in scripture. For example, in Luke 22:11 Jesus
instructs the disciples to follow a man into Jerusalem carrying water. They
followed him to a house that had a large <i>kataluma </i>where they could all
gather together for the Passover. <i>Kataluma </i>is translated in 22:11 in
almost all English translations of the Bible as <i>guestroom </i>or <i>guestchamber</i>.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 22:11 </span></b><span style="font-family: "times new roman" , serif;">And
ye shall say unto the goodman of the house, The Master saith unto thee, Where
is the guestchamber (<i>kataluma</i>), where
I shall eat the passover with my disciples? (King James Version)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">They needed a dining room in a house. In the case of this particular
<i>kataluma</i> where the last supper took
place, Luke clarifies in the next verse that this house’s guestroom was
upstairs.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 22:12</span></b><span style="font-family: "times new roman" , serif;">
And he shall shew you a large <i>upper room</i> furnished: there make ready.
(King James Version)<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Is there another reason that kataluma should not be
translated “inn”? Yes. When Luke means “inn” he uses a different word: <i>pandocheion.</i>
For example, in Luke 10:34 is the story of the Good Samaritan. The robbed and
injured traveler is taken to an inn. <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 10:34</span></b><span style="font-family: "times new roman" , serif;">
And went to him, and bound up his wounds, pouring in oil and wine, and set him
on his own beast, <i>and brought him to an inn </i>(<i>pandocheion</i>), and took care of him. (King James Version)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The Greek term that Luke chooses for “inn” is <i>pandocheion</i>,
not <i>kataluma.</i> And the road on which these men traveled—the road from
Jerusalem down to Jericho—was a major road. In major towns like Jerusalem and
Jericho, on a road heavily traveled, one would expect an inn. A <i>pandocheion</i>. Jesus also mentions an
innkeeper in this parable. A <i>pandocheus</i>:<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 10:35 </span></b><span style="font-family: "times new roman" , serif;">The
next day he took out two silver coins {<i>35 </i>Greek two denarii} and gave
them to the innkeeper (<i>pandocheus</i>). ’Look after him,’ he said,
’and when I return, I will reimburse you for any extra expense you may have.’<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Would there have been an inn in Bethlehem? If so, why does
Luke call it a <i>kataluma</i> instead of a <i>pandocheion</i>? Why does he mention no
innkeeper (<i>pandocheus</i>) at all? And if
there was no inn, then what is Luke saying?<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">First, a tiny village on a minor road would not be at all a
likely place for an inn in first century Palestine. Bethlehem was such a place.
But if it were a larger place on a main road, Luke would have called an inn
there a <i>pandocheion</i>, not a <i>kataluma</i>. And only a <i>pandocheion</i>
(inn) would have had a <i>pandocheus</i> (innkeeper).<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Second, even if there were an inn in Bethlehem, Joseph would
not have stayed in it. Joseph was familiar with Bethlehem. He was of the
lineage of David as were the inhabitants of Bethlehem. He almost certainly had
family there. It would have been an insult to Joseph’s relatives for him and
Mary to stay in an inn when they could provide their homes willingly—and for free. Joseph almost certainly
knew the place. He may have even <i>been</i> from Bethlehem. Matthew says the
holy family probably continued to live in Bethlehem for two years after Jesus’
birth, suggesting that they had perhaps dual residence in Nazareth and
Bethlehem. “The house” where they stayed in Bethlehem very well may have
belonged to Joseph. (Matthew 2:11) Jesus may have been born at home. (See <b>Bethlehem</b>, <b>Manger</b>, and <b>Nazareth</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Third, it is almost certainly wrong to translate Luke 2:7 as
“for there was no room (<i>topos</i>) in the
inn (<i>kataluma</i>).” <i>Topos</i> means <i>place</i>, <i>space</i>, or <i>spot</i>, not hotel
room. And <i>kataluma</i> means <i>guestroom
of a house</i>, not an inn. The correct translation should be: <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">“. . . for there was no <i>place/space/spot </i>in the <i>guestroom</i>.”<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">No place for <i>what</i>? No place for labor and delivery.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Luke is telling us that they moved Mary out of the public
area of the house to have her baby in private. Read Luke 2:1-7 carefully. I’m
confident that one of the following two scenarios is close to what Luke means:<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<b><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Sometime after the couple from Nazareth moved in to the
guestroom of a Bethlehem relative’s house, Mary went into labor. For privacy
and to avoid defiling others (childbirth was considered unclean), she had to
move from the guestroom to a basement cave used as a stable. There she gave
birth to her firstborn son, wrapped him in strips of cloth, and lay him in a
limestone feed trough (manger).<o:p></o:p></span></span></b></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Or:<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<b><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The couple who had settled in Nazareth returned to their
original home, their house in Bethlehem. While there, Mary went into labor, but
with the guestroom occupied by relatives, they needed a private place for her
and the baby, for childbirth was considered unclean by Jewish law. Their
house’s basement cave (stable) and limestone feed trough (manger) sufficed.<o:p></o:p></span></span></b></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The innkeeper in children’s Christmas plays—the subject of
many a sermon on failing to make room in your heart for Jesus this Christmas—is
not in the biblical story.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">In spite of little or no evidence that there was an inn and
an innkeeper in the biblical story of Jesus’ birth, tradition will no doubt
retain them with enthusiasm. Tradition will demand that Mary ride her donkey in
labor, that three Wise Men go to the manger, and that Joseph teach Jesus how to
be a carpenter. Traditions are not easily challenged, yet facts that disprove
traditions are easily ignored.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<v:shape alt="https://www.globible.com/images/gallery/easter/7.jpg" id="Picture_x0020_15" o:spid="_x0000_s1042" style="height: 112.8pt; left: 0; margin-left: 109.05pt; margin-top: 3.15pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 180.65pt; z-index: 251676672;" type="#_x0000_t75">
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Jerusalem</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Jerusalem was replaced by
Caesarea Maritima as the capital of Herod the Great’s realm prior to Jesus’
birth, but Herod retained a palace there located near the western wall of
Jerusalem’s Old City, near what is called today the Citadel at the Jaffa Gate.
There is the likely venue for Herod’s meeting with Magi from the east (Matthew
2:1-8). Little remains of that palace today.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Jerusalem’s population soared
from some 80,000 inhabitants to a half-a-million or more during Jewish
festivals/pilgrimages like the Passover. Located only six miles north of
Bethlehem, it was a relatively easy walk for Joseph and Mary when they took the
infant Jesus to the temple in Jerusalem and there met the prophet Simeon and
the prophetess Anna (Luke 2:21-40). After the family relocated to Nazareth,
they continued returning to Jerusalem for annual festivals as they did when
Jesus was 12 years old (Luke 2:41-52). During his ministry, Jesus travelled to
Jerusalem many times for festivals including the Passover festival on the eve
of which he was crucified by order of Pontius Pilate. From the death of the
ethnarch Archelaus in 6 AD to the outbreak of the revolt in 66 AD, Judea was
ruled by a series of Roman prefects of which Pontius Pilate was the fifth,
governing from 26 AD to 36 AD. Pilate’s primary residence was in the capitol
city of Caesarea, but he went to Jerusalem during Jewish festivals no-doubt
with a considerable police force to manage the swelling population of pilgrims.
(See <b>Anna, Bethlehem, Herod the Great,
Magi, Simeon, Temple</b>)<o:p></o:p></span></span><br />
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
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<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Jesus</span></b><span style="font-family: "times new roman" , serif;"> – In Luke’s Gospel, the angel told Mary to name her son
Jesus; in Matthew’s Gospel, the angel told Joseph the son would be called Immanuel,
but then Joseph named him Jesus. Immanuel means “God with us.” (See <b>Immanuel</b>) </span><span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;">The Greek form of the name<span class="apple-converted-space"> </span><i>Ihsous</i>, which was translated into Latin
as<span class="apple-converted-space"> </span><i>Jesus</i>, is the same as
the Hebrew<span class="apple-converted-space"> </span><i>Yeshua</i><span class="apple-converted-space"> </span>(Joshua),
which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT).
It was a fairly common name among Jews in 1st century Palestine.</span><span style="font-family: "times new roman" , serif;"> </span></span><span style="font-family: "times new roman" , serif;">Jesus
would have been known in his village growing up as <i>Yeshua bar Yusef</i>, as he is referred to in John 6:42. <i>Yeshua bar Yusef</i> means “Jesus, son of
Joseph.” Jesus was a common name. One would clarify which Jesus one meant by
adding his father's name.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br />
Do you remember Barabbas? He was the man whom Pilate released instead of Jesus.
But the “notorious criminal” was named Jesus too according to a Matthean text
variant. His name was Jesus Bar Abbas, which means “Jesus Son of Abbas (the
father).”<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br />
<b>Matthew 27:17</b> So after they had
gathered, Pilate said to them, “Whom do you want me to release for you, Jesus
Barabbas or Jesus who is called the Messiah?”<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br />
Pilate offered the Jewish authorities the opportunity to pick either:<br />
<br />
1. Jesus Son of Joseph from Nazareth whom some called Messiah <br />
<br />
OR <br />
<br />
2. Jesus Son of Abbas (of the father) who was an incarcerated criminal<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">They called for the release of the
criminal whose name is Jesus Son of the Father, but called for the crucifixion
of a man who was truly the only Son of his heavenly Father. (Matt 27:20) Matthew
shows us the most tragic irony imaginable as Jesus is the <i>real</i> Bar Abbas, Son of the Father.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle">
<br /></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Jesus is traditionally believed to have been
thirty-three years of age when he died. </span><span style="font-family: "times new roman" , serif;">Thirty-three is calculated using two
questionable assumptions: <i>One</i>, that
“about thirty” means exactly thirty (Luke 3:23);
and <i>Two</i>, that since John’s Gospel
mentions three Passover festivals Jesus attended (John
2:13, 5:1, 13:1) one can assume that he attended exactly three and no
more. 30+3=33. Yet since he was likely born in 8 BC and was crucified in 33 AD,
Jesus would have been about forty-one years old when he died. 8+33=41.
Furthermore, in John’s Gospel someone commented that Jesus was not yet fifty
(John 8:57), a comment indicating that he was in his forties.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">John the Baptist</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Jesus’ and John the Baptist’s
ministries are linked by all four New Testament gospels, but only Luke links
their births (Luke 1:39-56). The first chapter</span><span style="font-family: "times new roman" , serif;"> of Luke’s
gospel is dedicated to the birth of John the Baptist. </span><span style="font-family: "times new roman" , serif;">John’s mother
Elizabeth was a “relative” of Jesus’ mother Mary’s (Luke 1:36). Some
translations render the word συγγενίς (sungenis) as “cousin”, <span style="background-color: black; color: white;">but the term is not necessarily this
specific. Cousin or other, we may infer from Luke that John and Jesus are kin.
The angel Gabriel announced to Mary that she will become pregnant by the power
of the Holy Spirit, and to show that “nothing is impossible to God,” the angel
also announced that Mary’s relative, Elizabeth, was in the sixth month of her
unlikely pregnancy; she had all of her life been barren, childless, and now had
aged beyond childbearing years. Mary hurried to the hill-country Judean village
of Elizabeth and her husband, a priest named Zechariah. Mary entered their
house, greeted Elizabeth, and John “lept” in Elizabeth’s womb. Elizabeth
recognized the importance of Mary’s pregnancy and unborn child, and Mary “sang”
praises to God in verses typically called “The Magnificat.” (See <b>Magnificat</b>) Mary then remained in
Elizabeth’s home in this unnamed Judean village for three months, no doubt
awaiting the birth of John the Baptist.<o:p></o:p></span></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">If Mary had lived in and traveled from Nazareth to
Elizabeth’s Judean hill-country village, it would have been a trek of several
days, some 60 to 80 miles or at least a three to five day journey depending on
the exact location. Luke’s account strongly implies that she travelled alone,
an unlikely journey alone for several days and nights in the wilderness. If,
however, Mary lived in Bethlehem, also a village in the Judean hill country,
the journey to Elizabeth’s home was no doubt less than 20 miles, perhaps much
less, making it a distance a single young woman would typically walk safely in
one day. Jerusalem is also in the hill country of Judea, and John’s father
Zechariah, like most priests, would have lived within a day’s walk of the
Jerusalem temple where he served. Zechariah’s village then was close to
Jerusalem, as was Bethlehem. Mary then walked from one Judean hill-country
village to another, both within a day’s walking distance of Jerusalem.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">After John’s birth and on the day of his circumcision, Elizabeth’s
relatives and friends planned to name the child “Zechariah” after his father,
but Elizabeth announced to all that the child’s name will be John, and they
were surprised and subsequently complained because there were no Johns in
Zechariah’s and Elizabeth’s families. Zechariah defended the name “John” by
writing, “His name is John.” He had to write it because he had been struck mute
as a result of doubting Elizabeth’s pregnancy (Luke 1:6-23). Immediately upon
writing this his ability to speak returned to the amazement of those present
(Luke 1:57-80), perhaps including Mary who had remained in the village of
Zechariah and Elizabeth for the final three months of Elizabeth’s pregnancy.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">In the biblical story, John the Baptist played the roles of
the final prophet before the birth of the Messiah, and the prophet who would
announce the arrival of the Messiah. He preached and baptized, gathering
disciples to himself including fishermen from Galilee, one named Andrew (who
had a brother named Peter) and “the Beloved Disciple” whom we may presume is
John (James was his brother). Both of these disciples of John became disciples
of Jesus.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><span style="background-color: black; color: white;">John famously baptized Jesus, spoke out against Herod
Antipas’ unlawful marriage to Herodias, and was arrested and beheaded by Antipas
(See <b>Antipas</b>). The Bible does not
give the location of John’s execution, but Josephus wrote that it was at Machaerus,
one of Antipas’ palace/fortresses; it is located above the eastern shore of the
Dead Sea near Mount Nebo in what is today the Kingdom of Jordan. Linked by
birth and by ministry, Jesus and John are also linked by their executions at
the orders of Roman rulers.</span><span style="background-color: white;"><o:p></o:p></span></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Joseph</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Joseph
was engaged to Mary the mother of Jesus according to Matthew and Luke. He is of
the lineage of David, making him a member of the Tribe of Judah. He seems to be
a homeowner in Bethlehem who was relocating (or had recently relocated) to Nazareth.
In Luke’s narrative Mary is center stage, she has all the speaking lines, and
Joseph is a silent supporting character. In Matthew’s narrative, however,
Joseph is the central character, though neither he nor Mary have speaking parts.
Interestingly, an angel appears and speaks to Mary <i>in person</i> in Luke’s Gospel while an angel speaks to Joseph <i>in dreams </i>in Matthew’s Gospel. (See <b>Angels</b>, <b>Bethlehem</b>, <b>Dreams</b>, <b>Gabriel</b>, <b>Judah</b>, <b>Mary</b>, and <b>Nazareth</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;">Matthew 13:55
and Mark 6:3 record that Joseph was</span><span style="font-family: "times new roman" , serif;">
a <i>tekton<b>.</b></i><b><o:p></o:p></b></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: medium;"><span style="color: white; font-family: "times new roman" , serif;"><i><b style="background-color: black;"><br /></b></i></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="background-color: black; color: white;"><b><span style="font-family: "times new roman" , serif;">Matthew 13:55 </span></b><span style="font-family: "times new roman" , serif;">Is not this the carpenter's (<i>tekton</i>) son? Is not his mother called Mary? And are not his
brothers James and Joseph and Simon and Judas? <sup>56 </sup>And are not all
his sisters with us? Where then did this man get all this?"</span><b><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="background-color: black; color: white; font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="background-color: black; color: white;"><b><span style="font-family: "times new roman" , serif;">Mark 6:3 </span></b><span style="font-family: "times new roman" , serif;"> <sup>3</sup> Is
not this the carpenter (<i>tekton</i>), the
son of Mary<sup>1 </sup>and brother of James and Joses and Judas and Simon, and
are not his sisters here with us?" And they took offense<sup>2 </sup>at
him.</span><b><i><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></i></b></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="background-color: black; color: white; font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background-color: black; color: white;"><i><span style="font-family: "times new roman" , serif;">Tekton</span></i><span style="font-family: "times new roman" , serif;"> is traditionally translated as carpenter. <i>Tekton</i>, however, is a general term that refers
to one who works with his hands, a builder or craftsman who might construct
using a number of mediums including wood, stone, metal, or even words – an
author. Matthew and Mark could have added the word <i>wood</i> or the word <i>stone</i> to
specify--worker of wood or worker of stone---but they did not. From the word <i>tekton</i> alone we cannot conclude finally whether
Jesus put his hand to wood or stone or both, tradition notwithstanding. Yet
there is evidence beyond Matthew’s and Mark’s word choice that leans toward Jesus
being a builder with stone:<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: medium;"><span style="background-color: black; color: white; font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">1. Archaeology reveals extensive building with stone in
Nazareth and all other excavated 1st century Jewish villages, and no evidence
of the use of carpentry in construction, though roofs were thatched and yokes
for oxen and the like were no doubt made by someone. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">2. Wood was scarce and expensive in that region at that
time. The first century boat excavated on the shore of the Sea of Galilee in
1986 was constructed with wood from eleven different kinds of trees,
demonstrating how boat builders scrounged whatever scraps of wood they could
find, some from old or damaged boats so as to recycle them in “new” boat
construction. It is unlikely that a wood worker could feed his family in the
landlocked village of Nazareth (population under 500) by making the occasional
spoon or yoke. But a builder might do well living near a large construction
site.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;"><br /></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">3. Nazareth was near to such a construction site: Zippori
(or in Greek, Sepphoris). Joseph and sons from Nazareth could have walked to
Zippori every day--Galilee’s new and booming capital during Jesus’ growing up
years, just four miles away--to work at one of the largest construction project
sites in the entire Mediterranean basin at the time. Herod Antipas was building
his capital city for Galilee thus creating jobs and drawing workers. It might
have been good pay every day for a skilled, local builder and his sons. Perhaps
this was incentive for a <i>tekton</i> from
Bethlehem to move his family to Nazareth. (See <b>Antipas</b>, <b>Bethlehem</b>, and <b>Nazareth</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">There
is another piece of interesting evidence leaning us toward Joseph being a
builder who worked with stone instead of wood. Jesus, also called a <i>tekton</i> thus indicating that he learned
his father’s trade, never mentioned woodwork or carpentry in his teaching. But
he spoke frequently of building, stones, and rock. Also, interestingly, the
Apostle Paul refers to himself in 1 Cor. 3:10 as the <i>archi-tekton</i> – the master-builder from which we get the English
word architect--who laid a wise foundation for their church on which others are
building.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background-color: black; color: white;"><i><span style="font-family: "times new roman" , serif;">Tekton</span></i><span style="font-family: "times new roman" , serif;"> comes into English as the word <i>tectonics</i> referring to the motion of the earth's crust or
skyscraper construction, neither of which refers to wood.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: medium;"><span style="background-color: black; color: white; font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">Why do most English translations of scripture translate <i>tekton</i> as carpenter? Perhaps Bible
publishers may fear that, if they change
“carpenter” to “construction worker” or “craftsman” or “builder,” they might be
punished with bad sales. Tradition holds that Joseph was a carpenter with a
carpenter’s shop where he trained Jesus in carpentry, and traditions have much
resiliency in spite of evidence to the contrary. Just as the nativity tradition
persists (that Jesus was born in a field outside of Bethlehem, in a wooden
stable, in a wooden manger, surrounded by angels and animals and Magi, all of
this with no scriptural support and with refuting biblical, archaeological, and
historical evidence), so the traditional carpenter’s shop persists. (See <b>Bethlehem</b> and <b>Manger</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;">Matthew and Luke say nothing of Joseph’s age or his death,
though we can suppose that he was older than Mary, which was the marital custom
of the day, and we can suppose he died prior to the outset of Jesus’ ministry
as he is not mentioned as present whenever Jesus’ family is present; his family
is referenced only in terms of his mother or his mother and his brothers or his
mother, his brother, and his sisters. We know from Scripture that Joseph had
five sons: Jesus, James,<span class="apple-converted-space"> </span>Joseph (Joses),<span class="apple-converted-space"> </span>Judas
(Jude), and<span class="apple-converted-space"> </span>Simon.
We know also that he had sisters, but we do not know how many or their names.
(Matthew 12:46-48, 13:55-56; Mark 6:3; Galatians 1:19)<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">Was Joseph the <i>tekton</i>
present downstairs for the birth of his son that night in Bethlehem? Almost
certainly not. Women assisted women in childbirth. Most towns in Jesus’ day had
a nurse midwife who was granted priestly immunity from purity laws so as to
assist in childbirth without ritual defilement, which saved midwives a trip to
the Jerusalem temple after each birth they attended. A midwife, or women with
experience, probably helped Mary, though the Bible mentions none. Yet note that
the Bible does not mention where Joseph is during Mary’s labor. The best
assumption is that he’s upstairs waiting for word of the health of his wife and
his firstborn son. Would Joseph have been allowed down to see them after all
was cleaned up and ready? Yes. Luke suggests this is the case. First, Joseph’s
presence is not mentioned in the verse that announces Jesus’ birth. (See <b>Manger</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="background-color: black; color: white;"><b><span style="font-family: "times new roman" , serif;">Luke 2:7</span></b><span style="font-family: "times new roman" , serif;"> and she
brought forth her son -- the first-born, and wrapped him up, and laid him down
in the manger, because there was not for them a place in the guest-chamber.
(Young’s Literal Translation)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">Yet when Luke tells about the visit later that night by the
shepherds, he includes Joseph’s presence. Probably Joseph was nearby for the
birth, but was allowed to come near afterward.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="background-color: black; color: white; font-family: "times new roman" , serif;">Luke 2:16</span></b><span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">
And they came, having hasted, and found both Mary, and Joseph, and the babe
lying in the manger, (Young’s Literal Translation)</span><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Judea</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– After the death of Herod the Great in 4 BC, his
kingdom was divided among his three sons, and Archileus became the ethnarch of
what they called the tetrarchy of Judea, a region ruled from Jerusalem, and he
ruled for nine years (4 BC – 6 AD).<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The Gospel of Matthew records
that Joseph and Mary took their toddler and fled Bethlehem of Judea (around 6
BC when Jesus would have been about two years old) into Egypt to escape Herod
the Great’s slaughter of the children of Bethlehem, the king’s attempt to kill
Jesus. A couple of years later in 4 BC, upon hearing of the death of Herod the
Great, Joseph and Mary intended to return home to Judea, no doubt to Bethlehem,
but when they learned that Herod’s son Archelaus was on the throne of Judea and
that he was worse than his father, the family instead went back to Nazareth of
Galilee where they appear to have been planning to relocate anyway. This move
was made when Jesus was about four years old.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Archelaus did not rule for long.
In 6 AD, when Jesus would have been about thirteen years old, due to his nine
years of cruelty Archelaus was banished to Gaul and was replaced by a series of
seven Roman prefects, the fifth of which was Pontius Pilate (26 AD – 36 AD) who
presided over the trial of Jesus condemning him to death by crucifixion
probably in 33 AD when Jesus would have been about forty-one years of age. (See
<b>Antipas,</b> <b>Archelaus</b>, <b>Bethlehem</b>,<b> Census</b>, <b>Egypt</b>, <b>Jesus,</b> <b>Herod the Great</b>)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Magi</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">- </span><span style="font-family: "times new roman" , serif;">The Magi were not present for Jesus’ birth. Luke mentions no
Magi and no birth star. Matthew only tells of these, but what is often
overlooked is that the star did not appear until Jesus was born.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Matthew 2:7</span></b><span style="font-family: "times new roman" , serif;">
Then Herod secretly called for the wise
men (Magi) and learned from them the exact time when the star had appeared.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The Magi did not begin their journey until after Jesus’
birth. The star appeared to announce that the birth had occurred. The Magi did
not arrive in Bethlehem until about two years later.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Matthew 2:16</span></b><span style="font-family: "times new roman" , serif;">
When Herod saw that he had been tricked by the wise men (Magi), he was
infuriated, and he sent and killed all the children in and around Bethlehem who
were two years old or under, according to the time that he had learned from the
wise men (Magi).<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The Magi told Herod when the star first appeared. He asked
them for this information because he wanted to know how old the child might be
presently. Knowing the approximate age of Jesus, Herod ordered every child two
and under to be killed—though whether or why he ordered girls killed too is
uncertain. So Jesus, his birth coinciding with the appearance of the star,
would have been about two years old when the Magi arrived. He was a toddler in
a house, not a baby in a manger.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Our English word <i>magician</i>
comes from the term Magi. The Magi were eastern intellectuals skilled in
science, astronomy, astrology, dream interpretation, and magic. Some are
portrayed positively, like the Magi that brought the toddler Jesus gifts.
Others, like the Magi Simon of Samaria (Acts 8:1-24) and Bar-Jesus of Cyprus
(Acts 13:1-12), are portrayed negatively. Magi could be found not only in
Arabia, but also throughout the Roman Empire.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Matthew does not tell how many Magi visited the toddler
Jesus. Guesses range from two to twelve. Nor does Matthew say how they traveled.
No camels are mentioned. It is doubtful that there would have just been only two
or three Magi, however, due to the danger of travel and the value of their
cargo. It may be appropriate to think of a dromedary as there is safety in
numbers. Coming from “the east” we can assume they are Arabian. One scholar I
know believes they were Nabateans who would have been familiar with the spice
route that took them through Petra to Gaza regularly. But speculation about
their names, their race, and their number come from later legends, not the
Bible. What Matthew makes clear is that they brought gold, frankincense, and
myrrh. Is there any significance to these gifts? Perhaps. Gold was an
appropriate gift for a king. Frankincense was an appropriate gift for a priest.
And, strangely, yet prophetically, myrrh was used for cleaning and anointing
corpses. Myrrh was an appropriate gift for a death in the family.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Like Joseph, the Magi were warned about Herod’s evil
intentions in a dream, and the men left for home by an alternate route.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpLast" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Matthew 2:12 </span></b><span style="font-family: "times new roman" , serif;"> <sup>12</sup> And
having been warned in a dream not to return to Herod, they (the Magi) left for
their own country by another road.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpLast" style="margin-left: 0.5in; text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div style="margin: 0in 0in 0.0001pt; text-align: justify;">
<span style="background-color: black; font-family: "times" , "times new roman" , serif;"><b><span style="color: red;">Magnificat</span></b><span style="color: red;"> </span><span style="color: white;">– Called the<span class="apple-converted-space"> </span><i>Magnificat</i><span class="apple-converted-space"> </span>—also known as the<span class="apple-converted-space"> </span><i>Song of Mary</i><span class="apple-converted-space"> </span>or
the<span class="apple-converted-space"> </span><i>Canticle of Mary</i>—is a<span class="apple-converted-space"> </span>canticle<span class="apple-converted-space"> </span>frequently sung (or spoken)<span class="apple-converted-space"> </span>liturgically<span class="apple-converted-space"> </span>in<span class="apple-converted-space"> </span>Christian
worship. Its name comes from the<span class="apple-converted-space"> </span>first
word<span class="apple-converted-space"> </span>of the Latin version of the
canticle's text (<i>[My soul] magnifies</i>).<o:p></o:p></span></span></div>
<div style="margin: 0in 0in 0.0001pt; text-align: justify;">
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><br /></span></div>
<div style="margin: 0in 0in 0.0001pt; text-align: justify;">
<span style="background-color: black; font-family: "times" , "times new roman" , serif;"><span style="color: white;">The text of the canticle is taken directly
from <span class="nourlexpansion">Luke 1:46-55</span> where it is spoken by the<span class="apple-converted-space"> </span>virgin Mary<span class="apple-converted-space"> </span>upon the occasion of her<span class="apple-converted-space"> </span>visitation<span class="apple-converted-space"> </span>to her relative<span class="apple-converted-space"> </span>Elizabeth. In the narrative, after
Mary greets Elizabeth, who is<span class="apple-converted-space"> </span>pregnant<span class="apple-converted-space"> </span>with the future<span class="apple-converted-space"> </span>John the Baptist, the child moves
within Elizabeth's womb. When Elizabeth praises Mary for her faith, Mary “sings”
what is now known as the<span class="apple-converted-space"> </span><i>Magnificat</i><span class="apple-converted-space"> </span>in response.</span><o:p></o:p></span></div>
<div style="margin: 0in 0in 0.0001pt;">
<span style="background-color: black;"><br /></span></div>
<div class="MsoNormalCxSpFirst" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Manger</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">- </span><span style="font-family: "times new roman" , serif;">It is commonly said, “Jesus was born in a manger.” Such a
feat would have required acrobatics on the part of Mary! A manger is not a
stable. A manger is a feeding trough that might be found in a </span></span><v:shape alt="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkyteEBUL2JY4MR3A1A0LEDuAf4Ac48TvznBvXwbIxtMbx6ILPOkJjoPPy-Dnh_L85Ux9nRAxNUk0SrsR7_2BTJbGn9htRfiLKuV1-e3v_W4Qt3OxktdWwBVkMKcC0lKwzz-F3GJY4GXc/s1600/manger+with+kid.jpg" id="Picture_x0020_22" o:spid="_x0000_s1039" style="height: 108.05pt; left: 0; margin-left: 143.95pt; margin-top: 2.1pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 143.95pt; z-index: 251693056;" type="#_x0000_t75">
<v:imagedata o:title="manger+with+kid" src="file:///C:\Users\BERTGA~1\AppData\Local\Temp\msohtmlclip1\01\clip_image014.jpg"><span style="font-size: medium;">
<w:wrap type="square">
</w:wrap></span></v:imagedata></v:shape><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">stable. Not <i>born</i> in a manger, Luke 2:7 records that after his birth, the infant
Jesus was <i>laid</i> in a manger. <i>Pha<span style="font-family: "times new roman" , serif;">tn</span>e
</i>is the biblical Greek word that Luke used; it means <i>animal feed trough</i>.
But Luke does not tell us what a 1st century Jewish feed trough was made of, or
what one looked like, or where one might be placed. Was it wooden? Unlikely.
Wood </span></span><v:shape alt="http://www.twilliam.f9.co.uk/Recent%20Tours/2003.11/Jerusalem%20Area/images/BRC%20Manger.jpg" id="Picture_x0020_27" o:spid="_x0000_s1038" style="height: 95.1pt; left: 0; margin-left: 145.45pt; margin-top: 126.25pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 142.5pt; z-index: 251694080;" type="#_x0000_t75">
<v:imagedata o:title="BRC%20Manger" src="file:///C:\Users\BERTGA~1\AppData\Local\Temp\msohtmlclip1\01\clip_image015.jpg"><span style="font-size: medium;">
<w:wrap type="square">
</w:wrap></span></v:imagedata></v:shape><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">was scarce and expensive in the
region, and ancient mangers (feed troughs) are found in many places in Israel
from many periods of history including the time of Jesus, and they are made of limestone,
sometimes standing alone, and sometimes set in a wall (both pictured). Where
did the wooden-stable-and-wooden-manger-out-in-a-pasture concept come from?
Apparently it came from medieval Europe. Their wooden stables and mangers were
in pastures. They must have simply assumed the same was true of stables and
mangers in first century Palestine. (See <b>Joseph</b>
for a discussion of wood, carpentry, stone, and building)<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">As every Jewish mother in that day no doubt knew, a manger
can be just the right size for a newborn. Mary was not likely the first mother
to use a manger for a crib.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Luke’s Gospel, the only biblical document to write about the
manger, records that the only persons present at the manger with the infant
Jesus were Mary, Joseph, and an unnamed number of visiting shepherds who came
into Bethlehem from the fields. Luke mentions no animals being present. The
Magi did not visit until about two years later and they visited Mary and the
toddler Jesus in “the house.” Likewise, Luke records no angels present at the
manger. (See <b>Angels</b>, <b>Bethlehem</b>, <b>Inn</b>, <b>Magi</b>, <b>Shepherds</b>, <b>Sheep</b>, and <b>Stable</b>.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpLast" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif;"><br /></span></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><b><span style="color: red;">Marriage
(Engagement, and Divorce)</span></b><span style="color: red;"> </span>– A betrothal among the Jews
was different from an engagement as we know it. Engagements were a solemn
contract concerning a marriage; they were made before witnesses, and had for
object the union of the parties. According to Jewish legislation, the betrothal
established between the bride and the groom a legal bond much closer than with
us. The betrothed woman was considered as the wife of the man from the moment
of the betrothal (Deuteronomy 22:23-24), although she had not yet entered the
habitation of her husband. The husband could not repudiate his betrothed
without giving her a bill of divorce; in case of fornication with another man
the betrothed was treated as an adulteress.<o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Mary and Joseph were
given, by anticipation, the titles of husband and wife. Matthew likewise
assigns these titles to Mary and Joseph even before the marriage ceremony had
taken place: “</span><span style="font-family: "times new roman" , serif;">Her husband Joseph, being a righteous man and unwilling
to expose her to public disgrace, planned to dismiss her quietly (meaning
divorce). <sup>20</sup> But just when he
had resolved to do this, an angel of the Lord appeared to him in a dream and
said, "Joseph, son of David, do not be afraid to take Mary as your wife,
for the child conceived in her is from the Holy Spirit. <sup>21</sup> She will bear a son, and you are
to name him Jesus, for he will save his people from their sins." </span><span style="font-family: "times new roman" , serif;"> (Matthew
1:19-21). Ordinarily the consummation of the marriage was consequent to the
marriage ceremony.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">In
the archaeological excavations of Capernaum, Bethsaida, and other New Testament
Jewish villages, we have learned that rooms were often added onto houses. It’s
believed that when a son married, his father added a room on the house for the
son and his bride. The new wife thus joined the household of her father-in-law.
<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Among
Palestinians in modern Israel there is a similar practice. The Quran prohibits
borrowing even to build a home, and Palestinians, even if they are not
particularly religious, might nevertheless avoid borrowing. So they build the
first floor only when they have the money saved. But, they put very tall rebar
in place to support another floor that they plan to build later when funds
again are available. The purpose of such a building project is often a
marriage. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">A
friend of mine who lives in a village on the Mount of Olives completed the
third floor of his home on the occasion of his son’s marriage. But rather than
give the third floor to his son and new daughter-in-law, my friend moved up to
the third floor with his wife. Two older sons (already married) moved from the
first to the second floor. The newlyweds got the first floor.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">So
when Jesus said famously in John 14 that he goes to prepare a room for you in his
Father’s house, he is likely referring to exactly what would happen in his
culture when a son goes to his father to prepare a room for him and his new
bride. Jesus is implying that his followers are “brides.” The bride lives with
the husband in a new room prepared by the son in the father’s house. It’s a
beautiful metaphor of familial relationship. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The
relationship the believer has with Jesus is likened to a marriage relationship,
arguably the most intimate human union possible. The two become one flesh.
(Genesis 2:21; Matthew 19:5-6; Mark 10:8; 1 Corinthians 6:16; Ephesians 5:31)
This bride and groom analogy matches the verses in the Bible that refer to the church
as Jesus’ bride.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Ephesians 5:25</span></b><span style="font-family: "times new roman" , serif;"> Husbands, love your wives, just as Christ loved the church and gave
himself up for her,<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Revelation 19:7</span></b><span style="font-family: "times new roman" , serif;"> Let us rejoice and exult and give him the glory, for the marriage of the
Lamb has come, and his bride has made herself ready;<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Revelation 21:2</span></b><span style="font-family: "times new roman" , serif;"> And I saw the holy city, the New Jerusalem, coming down out of heaven from
God, prepared as a bride adorned for her husband.<span style="background: yellow;"><o:p></o:p></span></span></span></div>
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<br /></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Revelation 21:9</span></b><span style="font-family: "times new roman" , serif;"> Then one of the seven angels who had the seven bowls full of the seven
last plagues came and said to me, "Come, I will show you the bride, the
wife of the Lamb."<o:p></o:p></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Mary</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Later traditions about Mary report that she was from
Jerusalem or Zippori, but there is no scriptural attestation of either of
these. Later traditions also claim that Mary’s parents were named Joachim and
Anna, and that Joachim was a priest in the Jerusalem temple. This is not mentioned
by Scripture either.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">When Mary (<i>Maria</i>
in Greek and <i>Miriam</i> in Aramaic and
Hebrew), like her fiancé and eventual husband Joseph, was probably from
Bethlehem. She would have been about fifteen years of age, or the age when she
was able to bear children, when she was engaged to Joseph. They returned to
Bethlehem for the census indicating that was their home and simultaneously
indicating that they may have been completing a move to Nazareth. Perhaps a
builder like Joseph would have wanted steady work in booming Zippori/Sepphoris,
the new capital of Galilee next door to Nazareth. Plus there is evidence that
the people of Nazareth, like citizens of Bethlehem, were of the lineage of
David; Mary would have felt at home there relationally and theologically. (See <b>Bethlehem</b>, <b>Census</b>, and <b>Nazareth</b>)<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">After the “holy family” fled to Egypt it was Joseph’s plan
to return to Bethlehem, again indicating that this was his and Mary’s home, but
for political reasons Luke says they went back to Nazareth instead, affirming
perhaps their plan to relocate there anyway. Nazareth is where they then
settled and raised their family including, of course, their firstborn son
Jesus.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">At the beginning of Luke’s narrative, while Mary and her
fiancé were in Nazareth, relocated or relocating from Bethlehem, Luke records
that Mary was visited by the angel Gabriel who announced to her that she,
though still a virgin, would conceive a son miraculously by the Holy Spirit,
and that he would be the Son of God. Her pregnancy created a crisis for Joseph
who initially did not believe her, and he planned to divorce her privately so
as not to scandalize her or her family. Matthew wrote that Joseph changed his
mind and married her because an unnamed angel corroborated Mary’s story in a
dream.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Mary visited her kinswoman Elizabeth (late 9 or early 8 BC –
See <b>Census</b>) who was also pregnant,
and she stayed there for three months. The unnamed village must have been in
Judea near Jerusalem, for Elizabeth’s husband was a priest in the Jerusalem
temple. For Mary to walk alone some 80 miles from Nazareth to a village near
Jerusalem while pregnant and stay there three months seems unlikely. However,
if Mary is from Bethlehem, only six miles from Jerusalem, she would have had a
reasonable walk to a neighboring village to visit and have an extended stay
with a temple priest’s elderly yet pregnant wife named Elizabeth. Elizabeth and
Mary “sing” praises to God, and Mary’s song has been given the name, “The
Magnificat,” because she begins with the words, “May soul magnifies the Lord.”
(See <b>Magnificat</b>)<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Mary and Joseph traveled from Nazareth (where they were
likely planning a relocation) back home to Bethlehem to register for the
census. While there Jesus was born (about 8 BC – See <b>Census</b>) in their stable-cave beneath the house, and shepherd with
strange stories of angels visited them that night. (See <b>Manger</b>)<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Thirty-three days after Jesus’ birth, Mary and Joseph took
Jesus with them to the Jerusalem temple for purification and dedication rites.
While there Simeon and Anna, a prophet and a prophetess, recognize the
significance of the child. (See <b>Anna,
Dedication, Purification, Simeon, Temple</b>)<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Two years after Jesus’ birth, Magi from “the east” bearing
gifts visited Mary and Jesus in “the house” in Bethlehem. Joseph, having been
warned in a dream about the treachery of King Herod, fled with Mary and toddler
Jesus to Egypt where they hid until the king’s death in 4 BC. (See <b>Bethlehem, Egypt, Herod, Magi</b>)<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Joseph had planned to return his family from Egypt to
Bethlehem of Judea, but Herod the Great’s cruel son Archelaus was on the
throne, so they went to Nazareth of Galilee instead. There they lived and
raised a family. (See <b>Archelaus,
Bethlehem, Nazareth</b>)<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">After the story of Jesus’ birth, Mary appears infrequently
in Scripture. She hunts for 12-year-old Jesus who remained behind with the
teachers in the Jerusalem temple when he was supposed to be traveling back home
with the Nazareth pilgrims who had brought him to the Passover festival. Mary
was with Jesus and his disciples at a wedding in the Galilean village of Cana.
She visited Jesus in Capernaum more than once. She witnessed Jesus’ crucifixion
and death. And after Jesus’ resurrection she and other family members joined
the believers in Jerusalem. (See <b>Virgin</b>)<o:p></o:p></span></span></div>
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<span style="background-color: black; font-family: "times" , "times new roman" , serif;"><b><span style="color: red;">Messiah</span></b><span style="color: white;"> – The Greek translation of Messiah (<i>mashiach</i> in Hebrew) is<span class="apple-converted-space"> (</span><i>christos
</i>in Greek<span class="apple-converted-space">)</span>, anglicized as<span class="apple-converted-space"> </span><i>Christ</i>, and Christians commonly
refer to Jesus as either the "Christ" or the "Messiah." (Matthew
1:6, 16-18, 2:4; Luke 2:11, 26) Christians believe the Old Testament Messianic
prophecies were fulfilled in the mission, death, and resurrection of Jesus, as
Savior and Redeemer, and that Jesus will<span class="apple-converted-space"> </span>return<span class="apple-converted-space"> </span>to fulfill the rest of Messianic
prophecy, as Lord and King. (See <b>Savior</b>)</span><o:p></o:p></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Nazareth</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– </span><span style="font-family: "times new roman" , serif;">Nazareth was an isolated mountain-top Galilean village, nestled
in a natural bowl 1,000 feet above sea level, population 200 to 500. The
village’s well and cemetery have been located. Scant remnants of the synagogue
were excavated including its large miqveh (ritual purification bath). And
several homes have been uncovered and studied including one of special
interest.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Nazareth’s Basilica (Church) of the Annunciation (pictured)
was built in 1969 over the carefully excavated ruins of previous churches
including a Crusader era church and a Byzantine church, all of these built over
a venerated first century house/cave. The graffiti from the second or third
century is in Greek and Armenian and includes phrases like “Chaire Maria” (Hail
Mary), scratched on a column base excavated beneath the Byzantine floor mosaic,
echoing the words with which the angel Gabriel greeted Mary according to Luke
1:28. This venerated home is believed by Roman Catholics to be the home Mary
was raised in, though it could also be the home in which Mary and Joseph raised
Jesus, his brothers, and his sisters. The home is certainly one occupied by
residents of first century Nazareth as dated by archeological finds like
pottery. Also, mere feet from the home, is a <i>miqveh</i>, a Jewish pool for ritual bathing, that is of the larger
size associated with synagogues. Both the home and the miqveh are visible today
in the lower sanctuary of the Basilica.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The nearby Greek Orthodox Church of the Annunciation is the
competing site. It is built over a spring where women of the first century
village of Nazareth no doubt went to draw water daily. The Orthodox tradition
marks this as the site of Gabriel’s encounter with Mary. Luke does not record
the exact location of the “annunciation.”<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The traditional view is that Joseph and Mary were from
Nazareth and only returned to Bethlehem because the census required them to
return to their ancestral home. The traditional view, however, does not fit the
scriptural account or Roman registration practice. One was to register in one’s
hometown. This is precisely what Luke says happened. For whatever reason,
perhaps because Joseph was preparing to relocate to Nazareth, Joseph and Mary
are in Nazareth when the registration is announced. Luke records simply: <o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:3-4 </span></b><span style="font-family: "times new roman" , serif;"> <sup>3</sup> All
went to their own towns to be registered.
<sup>4</sup> Joseph also went from the town of Nazareth in Galilee to
Judea, to the city of David called Bethlehem, because he was descended from the
house and family of David.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Note that Luke does not say that Joseph and Mary are from
Nazareth. On the contrary, Luke identifies Bethlehem as Mary and Joseph’s </span><span style="font-family: "bwgrkl";">e`autou/ po,lin</span><span style="font-family: "times new roman" , serif;"> which can be translated “own town” or
“hometown.” Remember too that, according to Matthew, Joseph and Mary took their
toddler and fled Herod’s slaughtering of the children in Bethlehem by heading
into Egypt. Then after Herod’s death they planned to return to Bethlehem, their
apparent original home where they have a house (See <b>Magi</b> for the account of their visit to Mary and the toddler Jesus
in the Bethlehem house). But because they feared that the new ruler of Judea
(where Bethlehem is), Herod’s son Archelaus, was worse than his father, they
instead went to Nazareth in Galilee (ruled by another son of Herod named
Antipas), the town to which they appear to have relocated (or were in the
process of relocating) anyway.<o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:39 </span></b><sup><span style="font-family: "times new roman" , serif;">39</span></sup><span style="font-family: "times new roman" , serif;"> When they had finished everything required by the law of
the Lord, they returned to Galilee, to their own town of Nazareth.<o:p></o:p></span></span></div>
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<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Though Luke previously referred to Bethlehem as their
hometown, here he calls Nazareth </span><span style="font-family: "bwgrkl";">po,lin
e`autw/n</span><span style="font-family: "times new roman" , serif;">, “the city of theirs.” This argues
for dual residency, and the best explanation is that, when the census was
announced, Joseph and Mary were in Nazareth preparing to relocate there from
their hometown, Bethlehem, to which they had to return. Luke’s mention of
Joseph’s Davidic ancestry then is incidental to their return to Bethlehem, one,
because most if not all from Bethlehem were of Davidic lineage, and two, the
meaning of the word “Nazareth” indicates that the people there are also of
Davidic lineage. So the question is, <i>Why
would Joseph and Mary relocate to Nazareth? </i>Two reasons present themselves.<o:p></o:p></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">First, the name of the town was also
the name of the people there. They were Nazareans. An inscription from Caesarea
with the town name on it spells it not with a “z,” but with a “tz.” Netzerea
(pictured). The name is no doubt a reference to Isaiah 11:1 where the messiah
is prophesied as a branch (<i>netzer</i>) to spring forth from the old stump of
Jesse, King David’s father. Matthew 2:23 then is referring to Isaiah 11:1: <i>“He
will be called a Nazorean.”</i> <i>Nazorean</i>
means <i>people of the branch</i>. Apparently the people of the tiny village of
Nazareth were also of the lineage of David. Joseph and Mary would have kin
there with messianic hopes. Though originally from Bethlehem, they would have
felt at home relationally and theologically in Nazareth.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Second, Nazareth was near a major construction site: Zippori
(or in Greek, Sepphoris). Joseph and sons from Nazareth could have walked to
Zippori every day--Galilee’s new and booming capital during Jesus’ growing up
years, just four miles away--to work at one of the largest construction project
sites in the entire Mediterranean basin at the time. Herod Antipas was building
his capital city for Galilee thus creating jobs and drawing workers. It might
have been good pay every day for a skilled, local builder and his sons. Perhaps
this was incentive for a <i>tekton</i> (biblical
Greek word for “builder”) from Bethlehem to move his family to Nazareth.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Joseph, being an observant Jew (Matthew 1:19), would have
traveled to Jerusalem for at least the required three annual festivals in
Jerusalem. Bethlehem is only six miles from there. So if he had a house in
Bethlehem, his new family, coming down from Nazareth to Jerusalem regularly,
could have stayed each night of the festivals in their own Bethlehem home. But
if Joseph did not have his own house in Bethlehem, he and Mary could have
accomplished the same thing by overnighting with relatives in Bethlehem during
the Jewish festivals. The six miles from Bethlehem to the Jerusalem temple was
an acceptable walking distance.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Six miles sounds like a long walk today, but Joseph probably
walked to work in Sepphoris (Zippori in Hebrew) eight miles round trip from
Nazareth every day. Twenty miles a day was considered a full day’s walk. And,
other than riding an expensive animal, what choice did working-class people
have but to walk? (See <b>Joseph</b>)<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">It is a biblical fact that the holy family returned to
Nazareth eventually. (That became their primary residence. He is called “Jesus
of Nazareth.”) But it is also a biblical fact that when the Magi showed up two
years after Jesus’ birth, they found Mary and the baby in “the house” in
Bethlehem. (Matthew 2:11) Perhaps they were lodging in Bethlehem for one of the
Jerusalem festivals when the Magi arrived. If it was not a relative’s house, it
was probably Joseph’s own house, the very same house beneath which Jesus was
born. (See <b>Bethlehem, Magi</b>)<o:p></o:p></span></span></div>
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<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Purification</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– </span><span style="font-family: "times new roman" , serif;">According to
Luke, Jesus was taken by Joseph and Mary to the Jerusalem temple for the
completion of Mary’s purification in accordance with Mosaic law (</span><span style="font-family: "times new roman" , serif;">Leviticus 12:4 & 6-8).</span><b><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:22-24 </span></b><span style="font-family: "times new roman" , serif;"> <sup>22</sup>
When the time came for their purification according to the law of Moses, they
brought him up to Jerusalem to present him to the Lord <sup>23</sup> (as it is written in the law of
the Lord, "Every firstborn male shall be designated as holy to the
Lord"), <sup>24</sup> and they
offered a sacrifice according to what is stated in the law of the Lord, "a
pair of turtledoves or two young pigeons."<o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The other purpose of their visit to the temple that day was
to dedicate Mary’s firstborn to God in accordance with the law of Moses. (See <b>Anna, Dedication, Simeon, Zechariah</b>)<o:p></o:p></span></span></div>
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</w:wrap></v:imagedata></span></v:fill></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Quirinius</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;">– </span><span style="font-family: "times new roman" , serif;">Publius Sulpicius
Quirinius</span><span class="apple-converted-space"><span style="font-family: "times new roman" , serif;"> </span></span><span style="font-family: "times new roman" , serif;">(c. 51 BC – AD 21) was a<span class="apple-converted-space"> </span></span><span style="font-family: "times new roman" , serif;">Roman<span class="apple-converted-space"> </span>aristocrat. After the banishment of the ethnarch<span class="apple-converted-space"> </span>Herod Archelaus<span class="apple-converted-space"> </span>from the<span class="apple-converted-space"> </span>tetrarchy
of Judea<span class="apple-converted-space"> </span>in AD 6, Quirinius was appointed legate governor of<span class="apple-converted-space"> </span>Syria,
to which the<span class="apple-converted-space"> </span>province of
Judea<span class="apple-converted-space"> </span>had been added. (See <b>Census</b>)</span></span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Savior</span></b><span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– </span><span style="font-family: "times new roman" , serif;">The Greek form of the name<span class="apple-converted-space"> </span>Ihsous, which was translated into
Latin as<span class="apple-converted-space"> </span><i>Jesus</i>, is the
same as the Hebrew<span class="apple-converted-space"> </span>Yeshua<span class="apple-converted-space"> </span>(Joshua), which means “Yahweh saves”
(Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name
among Jews in 1st century Palestine.<o:p></o:p></span></span></span></div>
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<span style="background-color: black; color: white;"><br /></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="background-color: black; color: white;">When Jesus rode into Jerusalem on a Donkey the populace waved
palm branches and shouted, “Hosanna!” which translates “Save us!” Palm branches
were Judea’s national symbol, the rough equivalent of waiving the American
flag. And the call to “Save us!” no doubt communicated a political yearning for
a messiah to overthrow the Roman occupiers of their nation. (Matthew 21:1-6;
Mark 11:1-10; Luke 19:28-40; John 12:12-19)<o:p></o:p></span></span></div>
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<span style="background-color: black; color: white;"><br /></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><span style="background-color: black; color: white;">While salvation has military/political overtones throughout
scripture, it also has an overtone, especially in the New Testament, of
salvation from sin and death. Jesus identifies himself with the latter rather
than the former. Had he ridden a battle steed rather than a donkey into
Jerusalem, his symbolic act would have made a different impression.</span><span style="background-color: white;"><o:p></o:p></span></span></span></div>
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<br /></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Zechariah 9:9 </span></b><span style="font-family: "times new roman" , serif;"> <sup>9</sup>
Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your
king comes to you; triumphant and victorious is he, humble and riding on a
donkey, on a colt, the foal of a donkey.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Sheep</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">- June is
identified as the month when sheep would be taken into agricultural fields to
graze on stubble following the wheat harvest in ancient Palestine. Such fields
were usually enclosed with a low stone wall that served as an extra-large
sheepfold for warm summer nights. Shepherds would be on guard that none escaped
and that no predators or thieves got in.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">In cold months like late December the sheep were often kept
in the fold at home in a cave beneath or adjacent to the owner’s house; there
they fed on hay or grain stored by the owner for those lean months, and the
sheep stayed warmer in the shelter of the home sheepfold. In the spring and
fall they grazed in the wilderness, wherever the shepherd could find something
growing wild. Assuming the accuracy of the biblical account, that the Bethlehem
shepherds had taken their flocks into the agricultural fields to eat stubble,
Jesus was more likely born after the wheat harvest on a balmy summer night in
June than in cold, barren December.<o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:8 </span></b><span style="font-family: "times new roman" , serif;"> <sup>8</sup> In
that region there were shepherds living in the fields, keeping watch over their
flock by night.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Luke does not say what the shepherds did with the sheep when
they came into Bethlehem looking for the baby. I wonder, however, whether they
would have brought an entire herd of noisy sheep into a sleepy village in the
middle of the night. I rather doubt it. So there probably were no sheep at the
manger either. Luke mentions none. Perhaps one of the shepherds stayed behind
to watch the flock. Or maybe they visited the manger in shifts. So far as the
biblical account goes, there were no animals at the manger. (See<b> December 25, Sheep</b>)</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Shepherds</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Luke does not
say how many shepherds the angel appeared to in the agricultural fields
watching their flocks (Luke 2:8-20). What is clear, however, from literature
from that day is that shepherds were considered to be unreliable and unclean. Shepherding
was considered a despised trade. The Jewish oral law actually forbade the
purchase of milk and wool from shepherds for fear that they had been pilfered.
Fathers refused to teach their sons this trade. The trade too easily lent
itself to dishonesty and thievery. The hireling cared only about himself at the
cost of the sheep. The hireling flees at the first sign of danger. He does not
know the sheep. They are not his own; they belong to someone else. In Christ’s
day, shepherds stood on the bottom rung of the Palestinian social ladder. They
shared the same unenviable status as tax collectors and dung sweepers. <o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Dr. Joachim
Jeremias says shepherds were “despised in everyday life.” In general, they were
considered second-class and untrustworthy. Rabbis later banned pasturing sheep
and goats in Israel, except on desert plains, though in the Lukan account of
Jesus’ birth shepherds were still allowed after harvest to graze their sheep in
the stubble of agricultural fields, typically in June. A passage in the Mishnah
describes them as “incompetent”; another says no one should ever feel obligated
to rescue a shepherd who has fallen into a pit. Jeremias wrote, “To buy wool, milk or a kid from a
shepherd was forbidden on the assumption that it would be stolen property.”
And, “The rabbis ask with amazement how, in view of the despicable nature of
shepherds, one can explain why God was called ‘my shepherd’ in Psalm 23:1.” <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Shepherds were
officially labeled “sinners”—a technical term for a class of despised people—and
they were automatically branded as unclean. In the Talmud, shepherds were in
the fifth position on a list of despised trades after dice gamblers, usurers,
trainers of racing pigeons, dealers in produce during the sabbatical year. They
were suspected of lewd behavior with sheep, and they led flocks to graze on
someone else’s land. A rabbinical saying declares, “For herdsmen and tax
collectors repentance is hard.” Jeremias documents the fact that shepherds were
deprived of civil rights. They could not fulfill judicial offices or be admitted
in court as witnesses.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Given that
shepherds’ testimonies in court were distrusted and disallowed, it is
interesting that in Luke it is shepherds who are chosen by God to be the only
witnesses to the birth of God’s son. It is reminiscent of the women, whose
testimonies are also disallowed in courts of law, are the first witnesses to
Jesus’ resurrection. In God’s upside-down court, the despised and unreliable
are trusted.<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">No sheep are
reported by Luke to have gone to the manger with the shepherds. One can only
speculate. Did the shepherds leave the sheep alone in the fields, did they go
in shifts to the manger, or did they take noisy flocks of sheep with them into
town in the middle of the night? (See <b>Angels,
Sheep</b>)<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormalCxSpLast" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Simeon</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– It is alluded
by Luke (2:25-35) that a prophet named Simeon was elderly, as Luke says that he
is waiting for “the consolation of Israel,” that Simeon believed he would not
die until he saw “the Lord’s Messiah,” and that when he held the infant Jesus
the prophet declared, “Master, now you are dismissing your servant in peace.”
Simeon’s lofty prophesy about the child’s identity as a savior and as a
revelation to the Gentiles and as glory to Israel is darkened by an allusion to
the crucifixion when he said to Mary, “And a sword will pierce your own soul
too.” Luke locates this encounter between Simeon, Mary, Joseph, and Jesus at
the temple in Jerusalem just prior to their encounter with the prophetess Anna.
Mary and Joseph had taken the infant Jesus to the temple to dedicate him to God
as their firstborn in accordance with </span><span style="font-family: "times new roman" , serif;">Exodus
13:12-15</span><span style="font-family: "times new roman" , serif;">.
The occasion was also the completion of Mary’s thirty-three days of purification
prescribed by Mosaic law.</span></span></div>
<div class="MsoNormalCxSpLast" style="text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div style="background-position: initial initial; background-repeat: initial initial; margin: 0in; text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><span style="color: white;"><span style="background-color: black;">An inscription discovered on the side of
the so-called Tomb of Absalom in 2003 says the monument is the tomb of </span><i style="background-color: black;">Simeon who was a very just man and a very
devoted old (person) and waiting for the consolation of the people</i><span style="background-color: black;">. The inscription
is identical to Luke 2:25 as it appears in the </span><i style="background-color: black;">Codex Sinaiticus</i><span style="background-color: black;">, a 4th-century version of the Bible. While it is
possible that the large tomb—which contains multiple places of burial—is the
resting place of Simeon, it is more likely that Byzantine monks, interested in
connecting existing monuments with New Testament figures, might have made the
crude secondary inscription to offer a place of memorial for Christian
pilgrims. (See</span><b style="background-color: black;"> Anna</b><span style="background-color: black;">,</span><b><span style="background-color: black;"> Dedication, Purification, </span><span style="background-color: black;">Zechariah</span></b><span style="background-color: black;">)</span></span><span style="background-color: black;"><o:p></o:p></span></span></div>
<div style="background-position: initial initial; background-repeat: initial initial; margin: 0in; text-align: justify;">
<span style="background-color: black;"><br /></span></div>
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<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Stable </span></b><span style="font-family: "times new roman" , serif;">- </span><span style="font-family: "times new roman" , serif;">Neither
Matthew nor Luke record that Jesus was born in a stable; there is neither a
mention of a stable nor description of a stable; and there is nothing in the
New Testament about what a 1st century Jewish stable might have looked like,
what it was made of, or how it was used. If, however, the birth took place in a
stable, the stable was in downtown
Bethlehem. Luke records that shepherds out in the fields went into Bethlehem to
find the newborn. <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:8 </span></b><span style="font-family: "times new roman" , serif;"> <sup>8</sup> In
that region there were shepherds living in the fields, keeping watch over their
flock by night.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:15-16 </span></b><span style="font-family: "times new roman" , serif;"> <sup>15</sup>
When the angels had left them and gone into heaven, the shepherds said to one
another, "Let us go now to Bethlehem and see this thing that has taken
place, which the Lord has made known to us." <sup>16</sup> So they went with haste and
found Mary and Joseph, and the child lying in the manger.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<v:shape alt="Native home near Bethlehem, mat05495" id="Picture_x0020_11" o:spid="_x0000_s1032" style="height: 204.1pt; left: 0; margin-left: 123.55pt; margin-top: 102pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 166.55pt; z-index: 251668480;" type="#_x0000_t75">
<v:imagedata o:title="Native home near Bethlehem, mat05495" src="file:///C:\Users\BERTGA~1\AppData\Local\Temp\msohtmlclip1\01\clip_image021.jpg"><span style="font-size: medium;">
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</w:wrap></span></v:imagedata></v:shape><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Where in Bethlehem would one find
stables? Would one find them next to Jewish houses? What were they made of?
What did they look like? Archaeologists say that many houses in Bethlehem from
Jesus’ time were built on top of caves. They found multi-level homes. The many
caves there were plastered for water cisterns, sealed for grain silos, and,
yes, walled in for stables. Bethlehem, Nazareth, and other first century towns
studied by modern archaeology reveal that precious animals in certain times of
the year stayed in people’s homes—in a back room or a cave beneath the house.
From the earliest times a cave in Bethlehem has been identified as the place of
Jesus’ birth; still atop the cave today is the altar of the Church of the
Nativity completed 565 AD, replacing a previous church completed on the site in
333 AD. Perhaps when Luke wrote the word “manger” he assumed that his readers
would automatically picture a limestone animal feeding trough in a cave used for
a stable beneath a downtown Bethlehem house—thus no need for the word stable
and no need to mention a cave.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The wooden-stable-and-wooden-manger-out-in-a-pasture concept
came from medieval Europe where wooden stables and mangers were indeed in
pastures outside of town. They must have simply assumed the same was true of
stables and mangers in first century Palestine.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpLast" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Based on Luke’s words and using a little common sense, here
is the story told in the present tense: <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpLast" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "symbol";">·<span style="font-family: "times new roman";">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif;">Mary and Joseph probably travel on foot
from Nazareth to Bethlehem, and though Mary is expecting, they arrive safely without
incident. (See <b>Donkey</b>)<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "symbol";">·<span style="font-family: "times new roman";">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif;">In the biblical story there is no
panic, no desperation, and no emergency. They arrive in Bethlehem safe and
sound and have a house to stay in. After a time (“while they were there,” as
Luke put it) Mary is probably too far along in her pregnancy to travel back to
Nazareth comfortably and safely, so they stay in Bethlehem with family to await
the birth. It is night when the moment finally comes. They light lamps and move
Mary from the living area upstairs down to a cave used as the family stable beneath
the house. A crowded upstairs guestroom is no place for labor and delivery.
(See <b>Bethlehem</b>, <b>Census</b>, and <b>Inn</b>)<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "symbol";">·<span style="font-family: "times new roman";">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif;">Cozy and clean downstairs, Mary gives
birth in privacy, thus avoiding the possibility of defilement in the rest of
the house, and she wraps Jesus in strips of cloth and uses a limestone feeding
trough for a crib. (See <b>Manger </b>and<b> Swaddling Clothes</b>)<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormalCxSpFirst" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Swaddling Clothes</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– The biblical
Greek word is </span><i><span style="font-family: "times new roman" , serif;">sparganoo</span></i><span style="font-family: "times new roman" , serif;">. <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 2:7 </span></b><span style="font-family: "times new roman" , serif;"> And she gave
birth to her firstborn son and wrapped him in bands of cloth (<i>sparganoo</i>) . . .<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">Today <i>sparganoo</i> is most commonly
translated “strips of cloth.” </span><span style="font-family: "times new roman" , serif;">Jesus,
like every baby, was wrapped in strips of cloth, the ancient version of diapers.
His birth, in most ways, was no different than any birth at home in first
century Judea. “Swaddling clothes,” the translation of <i>sparganoo</i> found in the King James Version, suggested the practice
of wrapping infants tightly papoose-style in the belief that it helped
straighten the child’s limbs. It is not clear that Luke was referring to this. The
use of torn pieces of old cloth for diapers makes more practical sense.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
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<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Star of Bethlehem</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– Only Matthew’s
Gospel reports the story of Magi following a star to Bethlehem (Matthew 2). His
narrative suggests that while the star appeared in the Arabian sky at the time
of Jesus’ birth, the Magi did not arrive in Judea until two years later when
they visited Mary and Jesus—now a toddler—in “the house” in Bethlehem (Matthew
2:11). The star, according to Matthew, “</span><span style="font-family: "times new roman" , serif;">stopped over the
place where the child was” (Matthew 2:9).
That place was not a manger since the child was by then two years old, but the
house where the “holy family” had been living for two years, probably
their own home. Was the manger in which Mary laid Jesus on the night of his
birth two years earlier still in a stable/cave beneath their house? Probably.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpLast" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">A literal moving
star that comes to a stop over a Bethlehem house—marking for observant Magi
(known as ancient astronomers and astrologers) the exact residence of a new
Judean king—seems incredible. Thus much ink has been spilled attempting to
explain the moving star as something other than a miracle or a pious myth. The
most common explanations are these:<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpLast" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoListParagraphCxSpFirst" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">1.<span style="font-family: "times new roman";">
</span></span><!--[endif]--><b><span style="font-family: "times new roman" , serif;">Astronomy</span></b><span style="font-family: "times new roman" , serif;"> - The star was
described as having risen in the east, as all stars do. Could it have been an
astronomical event. Halley’s Comet was visible in 12 BC, and another unnamed
comet in 7 BC. There was also a triple conjunction of Jupiter and Saturn (and
Uranus also) in 7 BC. Speculation about a supernova has been suggested. Such astronomical
events would not explain, however, a star stopping over a particular house in
Bethlehem.<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpFirst" style="text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoListParagraphCxSpLast" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">2.<span style="font-family: "times new roman";">
</span></span><!--[endif]--><b><span style="font-family: "times new roman" , serif;">Astrology</span></b><span style="font-family: "times new roman" , serif;"> – Perhaps the
astrologers looked for specific astrological conjunctions thought to predict
certain events like a royal birth. The triple conjunction of Jupiter and Saturn
in 7 BC mentioned above occurred in the constellation Pisces. Ancient astrologers associated Jupiter with royalty or even
a ruler of the universe. Saturn was associated with Palestine or even with the
deity who protected Israel. And Pisces was associated with the nation of
Israel. Later a massing of Jupiter, Mars, and Saturn occurred again in Pisces
in 6 BC. It seems feasible to some then that this this triple conjunction
followed by the massing of three planets in Pisces might have indicated to
ancient astrologers (Magi) that a king of Israel and or perhaps even a ruler of
the universe had been born. Again this does not explain a star moving and then
stopping over a particular town or house. However, Matthew says that the Magi
followed the star from Jerusalem to Bethlehem; Bethlehem was south of
Jerusalem; and the conjunction described above was in the southern sky.<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpLast" style="text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">If this
Magi/star narrative was a fictive creation by Matthew or another imaginative
Christian, what does it mean or what is its purpose?<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoListParagraphCxSpFirst" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">1.<span style="font-family: "times new roman";">
</span></span><!--[endif]--><b><span style="font-family: "times new roman" , serif;">Prophesy</span></b><span style="font-family: "times new roman" , serif;"> – It serves as
a fulfilment of prophesy: “</span><span style="font-family: "times new roman" , serif;">I see him, but not now; I
behold him, but not near -- a star shall come out of Jacob, and a scepter shall
rise out of Israel.” (Numbers 24:17) “But
you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from
you shall come forth for me one who is to rule in Israel, whose origin is from
of old, from ancient days.” (Micah 5:2)</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpFirst" style="text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">2.<span style="font-family: "times new roman";">
</span></span><!--[endif]--><b><span style="font-family: "times new roman" , serif;">Gentiles</span></b><span style="font-family: "times new roman" , serif;"> – The Magi represent all nations / Gentiles /
the world being included by God and drawn to God via Jesus’ birth, the
incarnation of God, God in the flesh, and Emmanuel God with us in salvation
history.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoListParagraphCxSpLast" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-size: medium;"><span style="font-family: "times new roman" , serif;">3.<span style="font-family: "times new roman";">
</span></span><!--[endif]--><b><span style="font-family: "times new roman" , serif;">Cosmos</span></b><span style="font-family: "times new roman" , serif;"> – The star indicates that all of nature
including the heavens announce and welcome God’s salvation in Jesus Christ who
is the preexistent word of God and God’s heavenly presence in the flesh on
earth. </span><span style="font-family: "times new roman" , serif;">(See
<b>Herod the Great</b> and <b>Magi</b>)<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpLast" style="text-align: justify; text-indent: -0.25in;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Temple</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">–Herod the Great
(73/74 BC – 4 BC), who is featured prominently in Matthew 2, was a king who
built on an enormous scale, especially in Caesarea Maritima and Jerusalem. His
crowning architectural achievement was the massive expansion and complete
reconstruction of the Jerusalem temple atop Mt. Moriah. The platform was
expanded to some 1,600 x 900 feet and is still visible today. Some of the
ashlars (precisely cut and finely dressed building stones) of the retaining
wall supporting the platform weigh more than 100 tons, and one stone is bigger
than a bus, weighing 600 tons. The temple itself stood atop the platform on the
peak of Mt. Moriah surrounded by an expansive plaza called the Court of the
Gentiles, which itself was surrounded by a colonnade—a virtual forest of
massive columns. <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Several scenes
from Matthew’s and Luke’s birth narratives take place at the temple. Zechariah,
the husband of Elizabeth (a kinswoman of Jesus’ mother Mary) and the father of
John the Baptist, served as priest in the temple (Luke 1:6); there he received
the announcement of his wife’s pregnancy from Gabriel (Luke 1:10-20), the same
angel who appeared to Mary in Nazareth to announce her conception by the Holy
Spirit (Luke 1:26-37). Joseph and Mary came to this same temple with the infant
Jesus for Mary’s purification and Jesus’ dedication (Luke 2:22-24). The prophet
Simeon and the prophetess Anna encountered Mary, Joseph, and the baby Jesus in
the temple (Luke 2:25-38). Unknown to his parents, who began their journey home
to Nazareth after a pilgrimage to Jerusalem for the Passover, Jesus, at the age
of 12, remained in the temple (to the dismay of his frantic, searching parents)
conversing with the teachers (Luke 2:41-52). And the temple features
prominently throughout Jesus’ life and the lives of the Apostles including
Paul. <o:p></o:p></span></span></div>
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<br /></div>
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</w:wrap></span></v:imagedata></v:shape><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Herod
began construction around 20 BC and the temple was still under construction
some 46 years later during Jesus’ ministry (John 2:20). The temple was
completely destroyed by the Roman General Titus (later Emperor) in 70 AD
shortly after its completion such that only the lower stones of the massive retaining
wall survived. A western portion of that retaining wall is revered today as the
Western Wall (or Wailing Wall), the holiest site in Judaism. And today atop the
temple platform is the Dome of the Rock completed in 691 AD commemorating the
place where Muhammad is said to have ascended into heaven to receive the Quran
(the holy book of Islam), considered the third holiest site in Islam behind
Mecca and Medina. Due to its significance to Islam, Judaism, and Christianity,
Mt. Moriah, the former site of Herod’s mighty temple, today is arguably the
most contested real estate on earth.<o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Virgin</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">– </span><span style="font-family: "times new roman" , serif;">Matthew 1:18-25 and Luke 1:26-28 report that Jesus’ mother Mary was a
virgin, meaning that she was a young woman who had never had sexual relations
with a man, and that Jesus was conceived in the womb of Mary by the Holy Spirit
making Jesus the only son of God the Father. Mary’s virginity and miraculous
conception are not reported in Paul’s letters, the Gospels of Mark or John, or
by any other New Testament writer. Based on the witness of Matthew and Luke, however,
belief in and affirmation of the virgin birth of Jesus became accepted doctrine
in the early church and it is proclaimed in its creeds: “I believe in . . .
Jesus Christ, [God the Father’s] only begotten son, who was conceived by the
Holy Spirit, born of the virgin Mary . . .” (Apostles’ Creed)</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Matthew quoted
Isaiah 7:14 to support the virgin birth of Jesus:<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Matthew 1:23 </span></b><span style="font-family: "times new roman" , serif;"> “Look, the virgin
(<i>parthenos</i>) shall conceive and bear a
son, and they shall name him Emmanuel,” which means, “God is with us.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Luke did not quote
Isaiah 7:14 but alluded to it:<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 1:26-27 </span></b><span style="font-family: "times new roman" , serif;"> <sup>26</sup> In
the sixth month the angel Gabriel was sent by God to a town in Galilee called
Nazareth, <sup>27</sup> to a virgin (<i>parthenos</i>) engaged to a man whose name
was Joseph, of the house of David. The virgin's name was Mary. <sup><o:p></o:p></sup></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Luke 1:34 </span></b><span style="font-family: "times new roman" , serif;"> <sup>34</sup>
Mary said to the angel, “How can this be, since I am a virgin (<i>parthenos</i>)?”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The Koine Greek
word used by Matthew and Luke is <i>parthenos</i>.
It means a virgin, one who has never had sexual intercourse. It is the word
chosen by Matthew and Luke as the Greek translation of the Hebrew word <i>almah </i>in Isaiah 7:14. Three hundred
years prior to the writing of Matthew and Luke the Septuagint, the first
translation of the Hebrew Scriptures into Greek, rendered <i>almah</i> as <i>parthenos, </i>and
the Gospel writers followed suit. Scholars note that the definition of the
Hebrew term <i>almah</i> is broader than the
Greek term <i>parthenos</i>. <i>Parthenos</i> in Greek indeed means virgin,
while <i>almah</i> in Hebrew means a young
woman, specifically a young woman of the age of puberty, a maid, a woman of
marriageable age. <i>Almah</i> could be used
to refer to a virgin but it also could rightly be applied to a young woman who
was not a virgin.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">Beginning in the 18<sup>th</sup>
century scholars began questioning the virgin birth of Jesus on the grounds
that the Septuagint, Matthew, and Luke had mistranslated <i>almah</i> as <i>parthenos</i>, that
Isaiah had not intended to prophesy the miraculous virgin birth of Jesus in the
1<sup>st</sup> century AD, but instead was prophesying to the Judean King Ahaz
in Jerusalem in the 8<sup>th</sup> century BC. King Rezin of Aram and King
Pekah of Israel were threatening Judea, and King Ahaz was worried. Isaiah
brought Ahaz an encouraging “sign” saying that a young woman had conceived and will
bear a son, she will name him Immanuel (meaning “God with us”), and before he
grows up (“by the time he knows how to refuse the evil and choose the good”)
Aram and Israel will be destroyed. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">Isaiah 7:14-15 </span></b><span style="font-family: "times new roman" , serif;"> <sup>14</sup> Therefore the Lord himself will
give you a sign. Look, the young woman<sup> </sup>is with child and shall bear
a son, and shall name him Immanuel. <sup>15</sup>
He shall eat curds and honey by the time he knows how to refuse the evil and
choose the good.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">The identity of the
mother and the son were not the point of Isaiah’s message to Ahaz. Isaiah’s
message was that “God is with us” and God will defeat Judah’s enemies in the
few years it takes for a baby to grow to the age of reason. It was a prophesy to
Judah of God’s protection and peace. Therefore, it is argued by many scholars
that Matthew and Luke, following the Septuagint, narrowed the Hebrew term <i>almah</i>, a young woman, to mean more
specifically <i>parthenos</i>, a virgin,
making it possible to apply Isaiah’s 8<sup>th</sup> century prophesy to Mary’s
miraculous conception and Jesus’ virgin birth in the 1<sup>st</sup> century.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">It should be noted,
however, that the word <i>almah</i> only
occurs seven times in the Hebrew Scriptures (Gen. 24:43; Exod. 2:8; Ps. 68:25;
Prov. 30:19; Sol. 1:3; 6:8; Isa. 7:14), in each case it appears to refer to
virgins, and the word can fairly be translated as virgin.<o:p></o:p></span></span></div>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">The Jewish Talmud arguably makes a few unflattering references to </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">Jesus including the accusation that he was the illegitimate son of a </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">loose woman and a soldier named Panthera (or Pantera, or Pandera). </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">An early Christian writer corroborates that this rumor was also </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">spread among the Romans. According to the church father Origen, </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">the philosopher Celsus wrote:</span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;"> </span></span></pre>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<i><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">“
. . . when she (supposedly Mary) was pregnant she was turned out of doors by
the carpenter (supposedly Joseph) to whom she had been betrothed, as having
been guilty of adultery, and that she bore a child to a certain soldier named
Panthera.”</span></span></i></div>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">Some speculate that a burial monument in Bad Kreuznach, Germany </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">remembers Jesus’ “real father,” linking him to the man referred to by </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">the Talmud, Origen, and Celsus. Tiberius Iulius Abdes Pantera </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">(c. 22 BC – AD 40) was a Roman archer. The monumental inscription</span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">in Latin translates:</span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;"> </span></span></pre>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<i><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">“Tiberius Iulius Abdes Pantera<o:p></o:p></span></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<i><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">from Sidon, aged 62 years<o:p></o:p></span></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<i><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">served 40 years, decorated(?) former soldier<o:p></o:p></span></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<i><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">of the first cohort of archers<o:p></o:p></span></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: justify;">
<i><span style="font-family: "times new roman" , serif;"><span style="font-size: medium;">lies here”</span></span></i></div>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">This same false charge concerning Jesus’ parentage may also be found</span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;"> in Scripture.</span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;"> </span></span></pre>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">John 8:19 </span></b><span style="font-family: "times new roman" , serif;">Then they said to him, “Where is your Father?”<b><o:p></o:p></b></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<span style="font-size: medium;"><b><span style="font-family: "times new roman" , serif;">John 8:41</span></b><span style="font-family: "times new roman" , serif;"> “We are not
illegitimate children.”</span></span></div>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">The implication of Jesus’ opponents is that: <i>We know who our father is, </i></span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;"><i>but you don’t. We’re legitimate sons, but you aren’t. </i>Apparently reports </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">of Jesus’ virgin birth led quite early on to accusations of dubious parentage.</span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;"> </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">The doctrine of the “perpetual virginity of Mary” holds that Mary was </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">chaste until the day that she died, specifically meaning that 1) she never </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">had sexual relations with a man, 2) Jesus was her only biological offspring, </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">and 3) the birth of Jesus itself miraculously preserved her virginity. This </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">doctrine is still affirmed today by the Roman Catholic Church, some </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">Anglo-Catholic sects, and most Eastern Orthodox Churches. Their liturgies </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">refer to Mary as “ever-virgin.” The New Testament does not support this </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">doctrine, however. It refers to Jesus’ brothers and sisters, the brothers are </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">named, and one brother, James, became the leader of the church in Jerusalem </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">following Jesus’ resurrection. Moreover, this passage states clearly that </span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;">Joseph and Mary had marital intercourse:</span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif";"><span style="font-size: medium;"> </span></span></pre>
<pre style="margin-left: .5in; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><b><span style="font-family: "times new roman" , "serif"; mso-bidi-language: HE;">Matthew 1:24-25 </span></b><span style="font-family: "times new roman" , "serif"; mso-bidi-language: HE;"> When Joseph awoke from sleep, he did as the </span></span></span></pre>
<pre style="margin-left: .5in; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="font-family: "times new roman" , "serif"; mso-bidi-language: HE;">angel of the Lord commanded him; he took her as his wife, </span></span></span></pre>
<pre style="margin-left: .5in; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="font-family: "times new roman" , "serif"; mso-bidi-language: HE;"><sup>25</sup> but had no marital relations with her until she had borne </span></span></span></pre>
<pre style="margin-left: .5in; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="font-family: "times new roman" , "serif"; mso-bidi-language: HE;">a son;<sup> </sup>and he named him Jesus.</span></span></span></pre>
<pre style="margin-left: .5in; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="font-family: "times new roman" , "serif"; mso-bidi-language: HE;"> </span></span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , "serif"; mso-bidi-font-weight: bold; mso-bidi-language: HE;"><span style="font-size: medium;">The Roman Catholic dogma of the “immaculate conception” </span></span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , "serif"; mso-bidi-font-weight: bold; mso-bidi-language: HE;"><span style="font-size: medium;">is the belief that Mary was sinless, a belief founded on </span></span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , "serif"; mso-bidi-font-weight: bold; mso-bidi-language: HE;"><span style="font-size: medium;">the idea that the sinless son of God required a sinless </span></span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , "serif"; mso-bidi-font-weight: bold; mso-bidi-language: HE;"><span style="font-size: medium;">vessel for his conception and birth. This belief is not </span></span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , "serif"; mso-bidi-font-weight: bold; mso-bidi-language: HE;"><span style="font-size: medium;">supported by scripture either.</span></span></span></pre>
<pre style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;"><span style="font-family: "times new roman" , "serif"; mso-bidi-font-weight: bold; mso-bidi-language: HE;"><span style="font-size: medium;"> </span></span></pre>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Year
of Jesus’ Birth</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="font-family: "times new roman" , serif;">–
Around 8 BC. (See <b>Census)</b><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: medium;"><span style="font-family: "times new roman" , serif;"><b><br /></b></span></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt; text-align: justify;">
<v:shape alt="http://forgodalmighty.files.wordpress.com/2011/12/zechariah-angel.jpg" id="Picture_x0020_18" o:spid="_x0000_s1028" style="height: 147.15pt; left: 0; margin-left: 210.6pt; margin-top: .65pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 77.35pt; z-index: 251681792;" type="#_x0000_t75">
<v:imagedata o:title="zechariah-angel" src="file:///C:\Users\BERTGA~1\AppData\Local\Temp\msohtmlclip1\01\clip_image025.jpg"><span style="font-size: medium;">
<w:wrap type="square">
</w:wrap></span></v:imagedata></v:shape><span style="font-size: medium;"><b><span style="color: red; font-family: "times new roman" , serif;">Zechariah
(Zecharias)</span></b><span style="color: red; font-family: "times new roman" , serif;"> </span><span style="background-color: black; color: white;"><span style="font-family: "times new roman" , serif;">– Luke 1, the beginning
of Luke’s Gospel, is dedicated to the birth of John the Baptist. Luke records
that the angel Gabriel appeared to Zechariah in the Jerusalem temple to
announce that his elderly, barren, childless wife was pregnant with a son who
will be an important prophet. Because Zechariah responded with questions, he
was rendered temporarily mute. Meanwhile, Mary, to whom Gabriel also appeared,
traveled to see Elizabeth and remained with her in Zechariah’s home for the
final three months of Elizabeth’s pregnancy. When Elizabeth’s child was born
she wanted to name him John, to the disapproval of family and friends who
wanted to name him Zechariah after his father. </span><span style="font-family: "times new roman" , serif;">Zechariah
defended the name “John” by writing, “His name is John,” having to write it as
he was still mute (Luke 1:6-23). Immediately upon writing this his ability to
speak returned to the amazement of those present (Luke 1:57-80). (See <b>Elizabeth, John the Baptist</b>)</span><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpLast" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><br /></span></div>
<div style="background-position: initial initial; background-repeat: initial initial; margin: 0in; text-align: justify;">
<v:shape alt="http://www.generationword.com/jerusalem101-photos/tombs/galyn_wiemers-absaloms-tomb.JPG" id="Picture_x0020_19" o:spid="_x0000_s1027" style="height: 169.95pt; left: 0; margin-left: 160.1pt; margin-top: .6pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 127.4pt; z-index: 251691008;" type="#_x0000_t75">
<v:imagedata o:title="galyn_wiemers-absaloms-tomb" src="file:///C:\Users\BERTGA~1\AppData\Local\Temp\msohtmlclip1\01\clip_image026.jpg"><span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;">
<w:wrap type="square">
</w:wrap></span></v:imagedata></v:shape><span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;">In 2003, a 4th-century
inscription on one of the walls of the socalled Tomb of Absolom in Jerusalem’s
Kidron Valley (near the Garden of Gethsemane) was deciphered. It reads,<span class="apple-converted-space"> </span><i>This is the tomb of Zachariah, the
martyr, the holy priest, the father of John</i>. This suggests that it was the
burial place of the Temple priest<span class="apple-converted-space"> </span>Zechariah,
father of<span class="apple-converted-space"> </span>John the Baptist. This
inscription is part of a secondary usage of this monument during the<span class="apple-converted-space"> </span>Byzantine<span class="apple-converted-space"> </span>period, when<span class="apple-converted-space"> </span>Christian<span class="apple-converted-space"> </span>monks and pilgrims commemorated
stories from the Christian Bible on old Jewish tombs in the Kidron Valley.<o:p></o:p></span></div>
<div style="background-position: initial initial; background-repeat: initial initial; margin: 0in; text-align: justify;">
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><br /></span></div>
<div style="background-position: initial initial; background-repeat: initial initial; margin: 0in; text-align: justify;">
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;">Another inscription side-by side with the
Zechariah inscription says the monument is also the tomb of <i>Simeon who was a very just man and a very
devoted old (person) and waiting for the consolation of the people.</i> The
passage is identical to Luke 2:25 as it appears in the Codex Sinaiticus, a
4th-century version of the Bible.</span></div>
<div style="background-position: initial initial; background-repeat: initial initial; margin: 0in; text-align: justify;">
<v:shape alt="http://ferrelljenkins.files.wordpress.com/2012/01/zacharias_simeon_black.jpg?w=304&h=229" id="Picture_x0020_21" o:spid="_x0000_s1026" style="height: 132.25pt; left: 0; margin-left: 130pt; margin-top: -19.8pt; mso-height-percent: 0; mso-height-percent: 0; mso-height-relative: page; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-width-percent: 0; mso-width-percent: 0; mso-width-relative: page; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; text-align: left; visibility: visible; width: 156.85pt; z-index: 251692032;" type="#_x0000_t75">
<v:imagedata o:title="zacharias_simeon_black" src="file:///C:\Users\BERTGA~1\AppData\Local\Temp\msohtmlclip1\01\clip_image027.jpg"><span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;">
<w:wrap type="square">
</w:wrap></span></v:imagedata></v:shape><span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><o:p></o:p></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: black; color: white;"><br /></span>
</span><br />
<div style="background-position: initial initial; background-repeat: initial initial; margin: 0in; text-align: justify;">
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;">Both the Zechariah and Simeon inscriptions
are shown in photographic negative. They are located high on the left side of
the Tomb of Absalom monument in the photo above. (See <b>Anna, Dedication, Elizabeth, John the Baptist, Purification, Simeon</b>)</span><span style="font-size: xx-small;"><o:p></o:p></span><br />
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="background-color: black; color: white; font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="background-color: black; font-family: "times" , "times new roman" , serif;"><span style="color: white;">[For more on Jesus' birth see: </span><b><a href="http://bertgary.blogspot.com/2011/12/when-was-jesus-born.html" style="color: blue;" target="_blank">When Was Jesus Born?</a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2010/12/8-bc.html" style="color: blue;" target="_blank">8 B.C.</a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2009/01/are-kids-christmas-plays-biblical.html" style="color: blue;" target="_blank">Are Kids' Christmas Plays Biblical?</a><span style="color: white;">]</span></b></span></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com1tag:blogger.com,1999:blog-3541424098637282033.post-55204385671163979822013-09-10T20:50:00.000-04:002013-09-13T01:30:34.027-04:00The Absurd Parable – Matthew 18:23-38<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<b><span style="font-size: 14.0pt;">The Unforgiving Slave (with notes on first century
slavery)</span></b></div>
<div class="MsoNormal">
<b>Topic:</b>
Forgiveness/Mercy/Grace<o:p></o:p></div>
<div class="MsoNormal">
<b>Intended Audience:</b>
Applicable to relationships generally but is targeted to relationships between
members of a believing community<o:p></o:p></div>
<div class="MsoNormal">
<br />
<br />
<div style="text-align: center;">
<i>The parable</i></div>
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3qO_fOwCNbITx5Cnkzvi5OXecxIYssT9NUQ2V5izYIlHg86kVhRB-runucZiMrMadQsXYjb3isPMGBH2-0whwMthiCsLGcOIX9D5MJLFawW3bRwt5Xfgc0Ue3cWA-frxv01QsuSuSW3g/s1600/unforgiving+slave.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3qO_fOwCNbITx5Cnkzvi5OXecxIYssT9NUQ2V5izYIlHg86kVhRB-runucZiMrMadQsXYjb3isPMGBH2-0whwMthiCsLGcOIX9D5MJLFawW3bRwt5Xfgc0Ue3cWA-frxv01QsuSuSW3g/s200/unforgiving+slave.jpg" width="190" /></a><b>Matthew 18:23-35</b> 23 "For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents(1 )was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, 'Have patience with me, and I will pay you everything.' 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii;(1 )and seizing him by the throat, he said, 'Pay what you owe.' 29 Then his fellow slave fell down and pleaded with him, 'Have patience with me, and I will pay you.' 30 But he refused; then he went and threw him into prison until he would pay the debt. 31 When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, 'You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow slave, as I had mercy on you?' 34 And in anger his lord handed him over to be tortured until he would pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister(1 )from your heart." </div>
<div class="MsoNormal">
<br />
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i>What comes before the parable is important to note:<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibvelCjdya0lUQwdy88tcol80SqxHnP27BN4mTnV-efYFK4gOfqDXnC8gIusEnyC_C81YtijdGKk1HeUu2C-cCZSsMFtqdl_Lvg4dZChGqQ8tyIJFI001CDJvq8EUb6DfGAJIf9O96OCc/s1600/shepherd-carrying-sheep.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibvelCjdya0lUQwdy88tcol80SqxHnP27BN4mTnV-efYFK4gOfqDXnC8gIusEnyC_C81YtijdGKk1HeUu2C-cCZSsMFtqdl_Lvg4dZChGqQ8tyIJFI001CDJvq8EUb6DfGAJIf9O96OCc/s200/shepherd-carrying-sheep.gif" width="173" /></a></div>
<div class="MsoNormal">
<b>18:12-14</b> – Here
is Matthew’s version of Luke’s parable of the lost sheep. A crazy shepherd leaves
99 sheep unguarded in the wilderness to seek a single missing sheep, and then
he celebrates when he finds it. Jesus concluded the analogy saying, “In the same way your Father in heaven is not
willing that any of these little ones should be lost.”<b> (</b>Matthew 18:14) As we engage Matthew 18:23-38
below, it’s important to remember that this is the Shepherd-Father’s heart: <i>that none should be lost</i>. And he’s
willing to risk everything to do it.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKwE8u2QfEfQ5mF7Hi1RqC6jAf6HluXi8uRalgx2nvFSTftwLj5FxMsuspxKDLjMG1XuPkVaGLARd8fxxpa1pFmwb80v_jzYEmelOhLreXi4S73eteqsrTK7Wbrm8uFU0U56eq9mG_I5M/s1600/70x7.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="91" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKwE8u2QfEfQ5mF7Hi1RqC6jAf6HluXi8uRalgx2nvFSTftwLj5FxMsuspxKDLjMG1XuPkVaGLARd8fxxpa1pFmwb80v_jzYEmelOhLreXi4S73eteqsrTK7Wbrm8uFU0U56eq9mG_I5M/s200/70x7.jpg" width="200" /></a><st1:time hour="18" minute="15" w:st="on"><b>18:15</b></st1:time><b>-22</b> – Here the subject is forgiving “your brother” in “the church.”
Jesus gives instructions on how to handle it if a fellow believer offends you:
talk to him about it alone; if he won’t “heed,” take 1 or 2 witnesses with you
and try again; if he won’t “heed them,” tell “the church;” and if he doesn’t
heed them, “let him be as a Gentile or tax collector to you (plural).” Of
course the punch line with a wink and a nod is that Jesus was guilty of being a
friend of Gentiles, tax collectors, and manner of sinners! Confusing the matter
with forgiveness, Peter asks how many times do you forgive someone for doing
the same thing to you, as many as seven times? <i>No</i>, Jesus says. <i>Forgive him 490
times (70 x 7).</i> Here is another punch line with a wink and a nod. There is
no reasonable cut-off point for forgiveness. The number 490 is a humorous and
absurd extreme meaning that Jesus’ disciples forgive in their hearts no matter
what, no exceptions. Forgiveness is unconditional and unlimited.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i>How much is 10,000 talents in US Dollars?<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Average household annual income in the US in 2010 was almost
$50,000, which will serve as a nice round figure. To get the equivalent of 15
years’ wages then, we just multiply $50,000 x 15 years.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
$50,000 x 15 years = $750,000 (one talent)<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
To get the dollar equivalent of the slave’s 10,000 talent
debt then, we simply multiply $750,000 x 10,000.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
$750,000 (one talent) x 10,000 = <b>7.5 billion US Dollars<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i>Key theological points in the parable:<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>An absurd extreme</b>
– <i>It is an un-loan-able amount, an
unforgivable amount, and an un-repayable amount.</i> 10,000 talents is an
incredible debt, meaning <i>not credible</i>.
No slave could ever borrow this much and no king could ever loan it to another
nation, much less a slave. We sometimes miss Jesus’ creativity and sense of humor
because we fail to note his willingness to shock and delight his contemporary
listeners. 7.5 billion dollars! Josephus recorded that the taxes paid in a year
by Judea, Idumea, Samaria, and Galilee combined was only 800 talents. No king of
that day could lend 10,000 talents, no king could forgive such a debt, and no
slave could repay such a debt no matter how much time he was granted to do it.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Other absurdities<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">To say
that the slave “had no means of repaying” is the understatement of the
millennium. The amount is so extreme that saying he couldn’t repay it is
to state the obvious with two nudges, two winks, and two nods.<o:p></o:p></li>
</ol>
<div class="MsoNormal" style="margin-left: .25in;">
<br /></div>
<ol start="2" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Only
the most inept of kings could be unaware of this much missing money. It’s
not until he shuffles over to the books, slips on his bi-focals, and
starts punching on the calculator that he figures out that a vast fortune
is missing.<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<ol start="3" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Selling
the slave, his wife, and his children is ridiculous. It recoups only a
tiny fraction of the cost and is therefore pointless. And if it’s the king’s
intention to merely punish the slave, how is it punishment to sell the slave
to another master? Doesn’t that just let him off the hook and give him a
fresh start with a clean slate?<o:p></o:p></li>
</ol>
<div class="MsoNormal" style="margin-left: .25in;">
<br /></div>
<ol start="4" style="margin-top: 0in;" type="1">
<li class="MsoNormal">This
bungling king who demands repayment from a slave of an impossible debt,
this king whose useless plan to recoup it is to pocket some change by
selling the slave and his family, graduates to a new level of senility by
forgiving the debt in total just because the slave fell to his knees and
promised to pay it all back if he could just have a little more time. No
more time was granted, however. (No amount of time would have helped
anyway.) Unexpectedly and beyond all reason, the king cancels a note the
size of Russia. He lets him off Scott free. This is absurd—on purpose.<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<ol start="5" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Robert
Capon points out that “this king is a bookkeeper, pure and simple.” “He
will have no care at all except to get his money back as best he can.”
“There is no forgiveness in the story so far.” But when the slave falls to
his knees and begs for an extension, “the king’s attitude suddenly
changes. He goes from having all the mercy of a loan shark to being a
softy.” A shockingly absurd change of character, is it not? (Quotes are
from p. 196 of Capon’s “Kingdom, Grace, Judgment.”)<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<ol start="6" style="margin-top: 0in;" type="1">
<li class="MsoNormal">The
slave rushed out to shake down a fellow slave who owed him a mere 100
denars. This is pointless and laughable. This amount is about 4 months’
wages. What difference is 4 months’ wages when you owe (or think you owe)
150,000 <i>years’</i> wages? It’s an
act of comic futility. He even grabbed the guy by the throat! And for
what? For next to nothing!<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<ol start="7" style="margin-top: 0in;" type="1">
<li class="MsoNormal">He’s
clueless. This hapless slave is operating as one who was granted time to
raise the vast sum he owed. He has failed to comprehend grace. He did not
hear that he now owes nothing. He’s operating out of his proposed plan of
self-salvation rather than resting in the king’s forgiveness. Forgiveness
was incomprehensible to him. I’m reminded of the prodigal son who had a
plan to be a slave to his father, perhaps to try to recoup the inheritance
that he squandered, never once considering that his father still
considered him a son and had already forgiven him. Grace never occurred to
him. To him, grace was too absurd to consider.<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<ol start="8" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Though
the slave who owed him 100 denars fell to his knees and begged using <i>the exact same words</i> he himself had
used moments before with the king, the clueless slave was too deaf to make
the connection. He did not have ears with which to hear. Because he failed
to comprehend the mercy of the king, he failed to hear the plea in his own
words, he failed to feel pity, and he failed to forgive. You can’t give
what you don’t have. “He who has been forgiven little loves little.” (Luke
7:47) This is not just absurd, it’s tragic, and it’s outrageous.<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<ol start="9" style="margin-top: 0in;" type="1">
<li class="MsoNormal">When
fellow slaves report what the fellow had done, the king was outraged. The
king who is asleep at the wheel of his own treasury, the king whose plan
to recoup the debt was to pocket a couple of buck by the sale of the
unforgiving slave and his family, now says, <i>You’ll be tortured until you pay it!</i> How can he repay it under
torture? Alas and alack, he can’t! Another shocking ineptitude on the part
of the king. Another punch line. Another absurdity.<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i>A word on slavery<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Jesus’ parables sometimes include slaves as characters. It’s
true that the Bibles doesn’t come right out and denounce slavery, but . . .<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<ul style="margin-top: 0in;" type="disc">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGGPJP4XeXXBPuYBKrx-TgUvEbNR4NEU47PykQ77apgU0d_1sTbCGUKB7FUp_GZsyyS0ddeX0hYYAj4VfgcKkEwczbc6Ozg2W_t_22aWbjA9MLxBHi_JNapj4le7sZIZvhJVrD3V5J0V0/s1600/slave.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGGPJP4XeXXBPuYBKrx-TgUvEbNR4NEU47PykQ77apgU0d_1sTbCGUKB7FUp_GZsyyS0ddeX0hYYAj4VfgcKkEwczbc6Ozg2W_t_22aWbjA9MLxBHi_JNapj4le7sZIZvhJVrD3V5J0V0/s1600/slave.jpg" /></a>
<li class="MsoNormal">The
slavery most Americans are familiar with is the brutal slave trade of
Africans right here, a cruel practice that ended with The War Between the
States in 1864, only some 150 years ago. But slavery in the Roman culture
of Jesus’ day was different. It’s estimated at the time that there were <st1:time hour="14" minute="58" w:st="on">two to three</st1:time> million slaves in <st1:country-region w:st="on">Italy</st1:country-region>, for
example, which is between 35 and 40 percent of the population. The Romans
captured or conscripted them on three continents, people of numerous races
and languages, and they were people with valuable skills who were put to
work, paid, and trusted, including physicians and accountants. They were
recognized as valuable human beings, they obtained freedom and citizenship
after six years of work, and they became trusted friends, adopted son, and
beloved spouses. Legal documents, tombs, and other inscriptions from the
time attest to this. Slavery should not be condoned. It was wrong then and
it’s wrong now. But this centuries-old, widespread socio-economic practice
was obviously more humane—not to mention universally accepted in the
ancient <st1:place w:st="on">Roman Empire</st1:place>—than the tragic and
inhumane slavery of our nation’s recent past.<o:p></o:p></li>
</ul>
<div class="MsoNormal" style="margin-left: .25in;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaF6EjCGVW9fd06qK2uGwN1JUzQbfiYFyFSvfF1s9igHSSXOINqOS-4M-DeBNPFBUwDidKanC3NHes0luXBtUhXKerBgIiQUob7ixHG-81q7UFesMA3aCOaXVHlWDqWaEwqO-wyPHmV_Q/s1600/Tiberius_AD_14-37.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="103" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaF6EjCGVW9fd06qK2uGwN1JUzQbfiYFyFSvfF1s9igHSSXOINqOS-4M-DeBNPFBUwDidKanC3NHes0luXBtUhXKerBgIiQUob7ixHG-81q7UFesMA3aCOaXVHlWDqWaEwqO-wyPHmV_Q/s200/Tiberius_AD_14-37.jpg" width="200" /></a></div>
<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal">Jews
had slaves for centuries prior to the Roman occupation. Since Roman
society used slavery successfully too, this practice continued in
Palestine under Roman rule and influence. A high percentage of people that
Jesus encountered, taught, and healed would have been slaves, perhaps a
percentage similar to that in Italy (35-40%). So when Jesus included
slaves in his stories, as he often did, he was including the slaves in his
audiences, probably to their approval, appreciation, and delight. Slave is
<i>doulos</i> in biblical Greek. It
occurs in 119 verses in the New Testament. That’s a lot. And Matthew’s
Gospel uses the word <i>doulos</i> more
than any other New Testament book—in thirty verses—and most of those are
in parables from the lips of Jesus. In his teaching he neither condones
nor condemns the practice of slavery. Instead he tells parables about good
slaves and bad slaves to demonstrate how the faithful and the unfaithful
act. God’s slaves (all of us) are called to be good slaves, he teaches. Remember
too that he healed enslaved and free people alike, showing no distinction,
like the Centurion’s slave, for example. The Apostle Paul understood this.
Powerfully he began most of his New Testament epistles (letters) with the
words “<span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">Pau/loj dou/loj Cristou/ VIhsou/ .</span> . . . ,”
meaning, “Paul, a slave of Christ Jesus,” a title which defined him and of
which he was unashamed. In one of those letters Paul advised a slave
owner, Philemon, to welcome back his runaway slave, Onesimus, as a
brother. And in his letter to the Galatian Christians he proclaimed boldly
that <i>in Christ there is no slave nor
free, for all are one in Christ Jesus</i>.<o:p></o:p></li>
</ul>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i>What Jesus meant<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Is God planning to torture us for being unmerciful? No. In
the parable the king was saying to the merciless slave concerning the
impossible debt, “So you want to pay it back rather than accept my forgiveness?
Fine. I accept your decision. Have it your way. You’ll be tortured until you
pay it!” Perhaps now he will realize, <i>I
can never repay it, and I totally missed it that the king really had forgiven
it anyway. What a fool I am!</i><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVw14-1oc4Rf7cr5FX_UaeC7AWmrPojd8JJcXOM2Dwd_BqeG8GeQpcNdB65anyWjXqrOMOq7CeA6bEb4KmbVCc_Cas7YrJgNtyZ-05_P2N-4jVXZkwsgZRtRrxGwBFvx1_sZfM9_6kSrU/s1600/Forgiven-by-Christ.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="175" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVw14-1oc4Rf7cr5FX_UaeC7AWmrPojd8JJcXOM2Dwd_BqeG8GeQpcNdB65anyWjXqrOMOq7CeA6bEb4KmbVCc_Cas7YrJgNtyZ-05_P2N-4jVXZkwsgZRtRrxGwBFvx1_sZfM9_6kSrU/s200/Forgiven-by-Christ.jpg" width="200" /></a></div>
<div class="MsoNormal">
Forgiving
our debtors is impossible unless we ourselves comprehend, accept, and live in
the liberation of God’s forgiveness of our debts. That’s why Jesus put it so
strangely in “The Lord’s Prayer.” He taught his disciples to pray, “Forgive us
our debts as we forgive our debtors.” Yet not to take away from that truth,
Jesus also turned it the other way around. The point of the parable is: <i>Let us forgive our debtors as we have been
forgiven by</i> <i>You</i>. Our asking God’s
forgiveness for our wrongdoings is intimately connected to our practice of
forgiveness to others. Both statements are true. They are opposite sides of the
same coin.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Forgiveness is really letting go, and it is so hard to do.
But unless we let go of self-salvation schemes, religious self-justification,
and merciless scorekeeping with ourselves and others, we can never enjoy the
real liberty of a grace that is already ours and has been ours all along.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The two ways that God chose to break through our prideful
defenses involve parables and a cross. In the parables, the “God character”
surrenders impossible debts, forgives impossible sins, and runs to embrace
impossible prodigals. On the cross, God does no less, canceling all debt,
forgiving even those who kill him, and stretching out his arms to embrace the
whole broken, sinful, evil world. Capon wrote, “If we cannot face the price he
has paid to free us, we might as well never been freed at all.” (KGJ, p. 198)<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So the slave, by not perceiving the freedom he already had,
ends up losing the life he was trying to save. That’s the paradox of God’s
kingdom of grace:<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<b>Luke <st1:time hour="17" minute="33" w:st="on">17:33</st1:time> </b>“Whoever
tries to keep his life will lose it, and whoever loses his life will preserve
it.”<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<br /></div>
<div class="MsoNormal">
It’s
the panicked impulse for self-preservation that kills us. That impulse is deaf,
dumb, and blind to the gift of grace, is hell-bent on operating gracelessly,
and is truly a living torture.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i>A return
to what comes before our parable<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Lost Sheep (18:12-14)
–</b> Matthew’s version of the parable of the lost sheep ends affirming the Shepherd-Father’s
heart: <i>that none should be lost</i>. And
he’s willing to risk everything to do it. To interpret “the parable of the
unforgiving slave” as a threat by a hard-fisted God to torture you unless you
straighten up your act flies in the face of the portrait of a God who is a
shepherd who will risk everything to find you. His desire is that you not be
lost. So what does he mean by lost? What if “lost” is precisely what the
unforgiving slave was? Lost in a hopeless debt that he cannot repay? Lost in
the lie that, given more time, he could bail himself out? Lost in the blindness
that did not let him see that his debt had been forgiven? Lost in the delusion
that he’d been given an extension to recoup it? Lost in the hard-fisted
mercilessness he showed to a fellow slave who owed him a pittance? Lost in the
deafness that failed to hear that fellow beg using the same words he had just
used before the king? Lost in a graceless world of his own making? Lost in the
torture of having cut himself off from the grace that was freely his already?
Grace is there. It’s yours. But to enjoy it, to trust it, and to rest in it you
have to perceive it. That’s called being found. Seeing that the debt has been
covered is being found.<o:p></o:p></div>
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<b>Seventy Times Seven (18:15-22)</b>
– Peter wanted to know what the cutoff number was for how many times we have to
forgive someone in the church. The number Jesus gives, like the 10,000 talent
debt, is irrationally huge—70 x 7 times, or 490 times to be precise. His
meaning is that there is no cutoff number. Forgiven debtors forgive eternally. Forgiveness is dying eternally
to the debt.<o:p></o:p></div>
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<span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: #333333;">For more on Jesus' parables see my blogs </span></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="color: cyan;"><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;">and </span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="display: inline; outline: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-13456974961966385872013-09-03T00:25:00.000-04:002013-09-11T05:42:59.341-04:00A God Who Gambles (The Parable of the Talents)<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Text: </b>Matthew 25:14-30<b><o:p></o:p></b></div>
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<b>Topic:</b> The judgment
inherent in failing to gamble on grace<o:p></o:p></div>
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<b>Intended Audience:</b>
Jesus is teaching privately to his disciples (Matt 24:3 and Matt 26:1)<o:p></o:p></div>
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<!--[if !supportLists]--><b>I.<span style="font-size: 7pt; font-weight: normal;">
</span></b><!--[endif]--><b>The Parable<o:p></o:p></b></div>
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<b><span style="color: red; mso-bidi-language: HE;">Matthew 25:14-30 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>14</sup>
"For it is as if a man, going on a journey, summoned his slaves and
entrusted his property to them; <sup>15</sup>
to one he gave five talents,<sup> </sup>to another two, to another one, to each
according to his ability. Then he went away.
<sup>16</sup> The one who had received the five talents went off at once
and traded with them, and made five more talents. <sup>17</sup> In the same way, the one who
had the two talents made two more talents.
<sup>18</sup> But the one who had received the one talent went off and
dug a hole in the ground and hid his master's money. <sup>19</sup> After a long time the master of
those slaves came and settled accounts with them. <sup>20</sup> Then the one who had received
the five talents came forward, bringing five more talents, saying, 'Master, you
handed over to me five talents; see, I have made five more talents.' <sup>21</sup> His master said to him, 'Well
done, good and trustworthy slave; you have been trustworthy in a few things, I
will put you in charge of many things; enter into the joy of your master.' <sup>22</sup> And the one with the two
talents also came forward, saying, 'Master, you handed over to me two talents;
see, I have made two more talents.' <sup>23</sup>
His master said to him, 'Well done, good and trustworthy slave; you have been
trustworthy in a few things, I will put you in charge of many things; enter
into the joy of your master.' <sup>24</sup>
Then the one who had received the one talent also came forward, saying,
'Master, I knew that you were a harsh man, reaping where you did not sow, and
gathering where you did not scatter seed;
<sup>25</sup> so I was afraid, and I went and hid your talent in the
ground. Here you have what is yours.' <sup>26</sup>
But his master replied, 'You wicked and lazy slave! You knew, did you, that I
reap where I did not sow, and gather where I did not scatter? <sup>27</sup> Then you ought to have invested
my money with the bankers, and on my return I would have received what was my
own with interest. <sup>28</sup> So take
the talent from him, and give it to the one with the ten talents. <sup>29</sup> For to all those who have, more
will be given, and they will have an abundance; but from those who have
nothing, even what they have will be taken away. <sup>30</sup> As for this worthless slave,
throw him into the outer darkness, where there will be weeping and gnashing of
teeth.'”</span><span style="color: red;"><o:p></o:p></span></div>
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<b> II.<span style="font-size: 7pt; font-weight: normal;">
</span></b><!--[endif]--><b>The Talents<o:p></o:p></b></div>
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<!--[if !supportLists]--><b> A.<span style="font-size: 7pt; font-weight: normal;"> </span></b><!--[endif]--><b>How much is a talent in US Dollars?<o:p></o:p></b></div>
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A talent is worth 15 years wages
in 1<sup>st</sup> century Palestine. Here’s a simple way to estimate the value
of a talent in US Dollars. The average household annual income in the US in
2010 was almost $50,000, which will serve as a nice round figure. To get the
equivalent of 15 years’ wages then, we just multiply $50,000 x 15 years to find
that one biblical talent is worth about three quarters of a million dollars:.<b><o:p></o:p></b></div>
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<b><span style="color: #00b050;">$50,000 x 15 years = <u>$750,000</u> (one
talent)<o:p></o:p></span></b></div>
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<!--[if !supportLists]--><b>B.<span style="font-size: 7pt; font-weight: normal;"> </span></b><!--[endif]--><b>In US Dollars, how much did the master
entrust to each slave?<o:p></o:p></b></div>
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A man entrusted his three slaves
with the following amounts before leaving on a trip:<b><o:p></o:p></b></div>
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<b><span style="color: #00b050;">Slave #1: 5
talents $750,000 x 5 = <u>3.75
million US Dollars</u><o:p></o:p></span></b></div>
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<b><span style="color: #00b050;">Slave #2: 2
talents $750,000 x 2 = <u>1.50
million US Dollars</u><o:p></o:p></span></b></div>
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<b><span style="color: #00b050;">Slave #3: 1
talent <u>$750,000</u><o:p></o:p></span></b></div>
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If you take into account that
slaves in Roman times included skilled and trusted money managers, then leaving
investment money with a slave doesn’t seem so strange. Nevertheless, the amounts
are extreme. This is not grocery money. Absurd extremes in parables are used
frequently by Jesus to shock, to delight, and to emphasize enormous truths
about God and the kingdom.<o:p></o:p></div>
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The master, who trusted obscene
amounts of money to his three slaves, returns and promises something even more
absurd.<o:p></o:p></div>
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<b><span style="color: red; mso-bidi-language: HE;">Matthew 25:21 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>21</sup>
"His master replied, 'Well done, good and faithful servant! You have been
faithful with a few things; I will put you in charge of many things. Come and
share your master's happiness!'<o:p></o:p></span></div>
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A few things? He gave the three slaves a total
equivalent of 6 million dollars! He praises the first two slaves for being
“faithful with a few things,” and then he promises to put them in charge of
“many things.” That’s another real shocker. If 6 million is a “few things,”
what outrageous amount could be “many things”? (How about 7.5 Billion--<i>with a B</i>--US Dollars, the amount owed by
a slave in Matthew 18?) Again, this is Jesus at his exaggerational best.<o:p></o:p></div>
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So a question comes to mind: What did the first
two slaves do right? Was it the amount of money that they were able to
generate? Or was it something else? We’ll come back to this question.<o:p></o:p></div>
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<!--[if !supportLists]--><b>C.<span style="font-size: 7pt; font-weight: normal;"> </span></b><!--[endif]--><b>How much money did each slave generate?<o:p></o:p></b></div>
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So when the man returned from his
trip, how much money did each slave return to him?<o:p></o:p></div>
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<b><span style="color: #00b050;">Slave #1 10
talents $3.75 million x 2 = <u>7.5
million US Dollars</u><o:p></o:p></span></b></div>
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<b><span style="color: #00b050;">Slave #2 4 talents $1.50
million x 2 = <u>3.0 million US Dollars</u><o:p></o:p></span></b></div>
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<b><span style="color: #00b050;">Slave #3 1 talent <u>$0.75
million</u><o:p></o:p></span></b></div>
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The result was that Slaves #1 and
#2 had put the man’s money to work in some business endeavor or investment that
had doubled their master’s money. Jesus says that the man was gone for “a long while”
(vague on purpose?), but how long do you have to be gone for investments to
double in size? Or to look at it another way, what kind of questionable
investment or ponzi scheme could yield a 100% return?<o:p></o:p></div>
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That the first two slaves both
exactly doubled their money suggests that they invested in the same thing, that
perhaps they put their heads together and partnered in the investing. If so,
the parable may be contrasting the advantage of working together <i>in faith</i> rather than going it solo <i>in fear</i>.<o:p></o:p></div>
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The owner, however, shows no care
for how they did it, but only that they did it. He simply wants to commend them
for doing it and celebrate. He is not interested or concerned about whether it
was real estate or the racetrack, banking or bootlegging, legal or illegal. Now
we can see why Slave #3 does not merely disappoint the owner; he enrages the
owner. The third slave risked nothing out of fear. The master cares so much about
faithful risking that “how” is irrelevant to him, and excuses for not
faithfully risking are pointless.<o:p></o:p></div>
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One would think that the man would
be happy. Given the efforts of all three slaves taken together, he cleared 5.25
million US Dollars and he didn’t lift a finger himself to generate it. Instead,
the man was angry that one of them risked nothing. The success of the first two
in no way tempered his feelings about the failure of the third. He had 5.25
million free and clear, but he is furious at the one to whom he gave the least
(and therefore the one least likely to score the largest returns on the cash
even if he had tried) and he tongue-lashed him. This shows definitively that
the master didn’t care at all about the money. It was not about the amount, but
about whether the trusted slaves dared to risk.<o:p></o:p></div>
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Slave #3 failed to understand his owner
and hid the money in the ground for safekeeping. And while he proved to be
trustworthy to return every penny, he still drew the ire of his owner. It’s not
like he stole the money and ran. But in the mind of the owner, not only would
it have been better at the very least to have put it in the bank to earn a
little interest while he was gone (Matt 25:27), but it might have been better
to have lost it all trying <i>something</i>
rather than return it all having risked <i>nothing</i>.<o:p></o:p></div>
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<!--[if !supportLists]--><b>III.<span style="font-size: 7pt; font-weight: normal;">
</span></b><!--[endif]--><b>The Master<o:p></o:p></b></div>
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<!--[if !supportLists]--><b>A.<span style="font-size: 7pt; font-weight: normal;"> </span></b><!--[endif]--><b>The first two slaves’ perception of the
master<o:p></o:p></b></div>
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The first two slaves understood
their master. They somehow knew that they were expected to risk the money he’d
put into their care. <i>The whole point</i>,
they somehow recognized, was to risk the money, to turn it lose and roll the dice.
The first two slaves “got it.” They knew the mind of their master. It wasn’t
how much money they could make for him (after all, the master seems to have
unlimited funds), but could they (would they) dare to risk the funds? Could
they turn it lose? Nothing ventured, nothing gained. They knew that bold action
would be considered faithful action, not because of how much money they might
make (or lose), but because the master gambled the money with them, and they
knew he wanted them to gamble too. They trusted their master, they trusted his
gambling-nature, they trusted themselves because he trusted them, and they
believed that good things might happen if they had the nerve to release it just
as their master had. He called them “good and faithful servants,” but their
“goodness” was not referring to their success or competence, but to their
faithfulness, to their ability to translate the trust placed in them into
trusting the money to a risky venture. They perceived the risk-nature of the
master, so they too risked. And that is why they are called good and faithful.<o:p></o:p></div>
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<!--[if !supportLists]--><b>B.<span style="font-size: 7pt; font-weight: normal;"> </span></b><!--[endif]--><b>The third slave’s perception of the master<o:p></o:p></b></div>
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<b><span style="color: red; mso-bidi-language: HE;">Matthew 25:24-25 </span></b><span style="color: red; mso-bidi-language: HE;"> 'Master,' he said,
'I knew that you are a hard man, harvesting where you have not sown and
gathering where you have not scattered seed.
<sup>25</sup> So I was afraid and went out and hid your talent in the
ground. See, here is what belongs to you.'<o:p></o:p></span></div>
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The third slave operated out of fear, by his own
admission, rather than faith. “I was afraid.” Was he afraid of his own lack of skill
in investment? Probably. Was he afraid that he might lose the money? Probably. But
was his biggest fear a fear of the master himself? Undoubtedly. The slave says
as much. He sees the master as a hard man, a greedy slave-driving scrooge, a
taskmaster only concerned with cash. He didn’t believe that the master really
trusted him. So he did the least risky thing imaginable. He snuck out alone and
dug his hole.<o:p></o:p></div>
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<!--[if !supportLists]--><b>C.<span style="font-size: 7pt; font-weight: normal;"> </span></b><!--[endif]--><b>Contrasting views and contrasting responses: <o:p></o:p></b></div>
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<!--[if !supportLists]-->1.<span style="font-size: 7pt;">
</span><!--[endif]-->Here we have a view of the master as one who is interested in the slaves,
who trusts the slaves, and who wants to celebrate the slaves’ willingness to
risk VERSUS a view of the master who is uninterested in the slaves, who is
using the slaves, and who only cares about the money. (What do you do when you
discover that your perception of God is wrong?)<o:p></o:p></div>
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<!--[if !supportLists]-->2.<span style="font-size: 7pt;">
</span><!--[endif]-->Here we have a response to the master of trusting faithfulness that is willing
to risk on his behalf VERSUS a response to the master of fearful paralysis that
is unwilling to risk. (What do you do when you realize that what you thought
was a trusting faithfulness is instead a fearful faithlessness?)<o:p></o:p></div>
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<!--[if !supportLists]--><b>IV.<span style="font-size: 7pt; font-weight: normal;">
</span></b><!--[endif]--><b>Eschatology?
Parousia?<o:p></o:p></b></div>
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Is the absence of the master for “a
long time” a reference to the eschaton (end of time) and the delay of the
parousia (the return of Christ)? Are we talking about the period of time
between Jesus first coming and his second coming? Is that period of time one in
which we are called to be “good and faithful slaves” who risk the treasures of
the kingdom in hopes of increasing that treasure? Are we sewing seeds of the
kingdom for the end-time harvest? Has “the master” entrusted us with “the
incomparable riches of his grace” (Eph 2:7) that we might put it to work in the
world, even invest it recklessly in the world, until he returns for an
accounting (Rom <st1:time hour="16" minute="12" w:st="on">4:12</st1:time>)? I think
so. Of the hour of his return, no one knows. So be alert. Stay awake. (Matt
24:42-44; 25:13; 26:40-41)<o:p></o:p></div>
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<!--[if !supportLists]--><b>V.<span style="font-size: 7pt; font-weight: normal;">
</span></b><!--[endif]--><b>What must we
do to perform the works of God?<o:p></o:p></b></div>
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The first two slaves didn’t earn
grace by their performance. That wasn’t the arrangement. The grace was that the
owner completely trusted them without reservation up front, and he risked
trusting them to do his business for him acting on his behalf in his absence.
The word Jesus used was “entrusted.” The openness, the trust, and the
invitation to do business were up front and free without stipulation or
qualification. He was hands off. He was no anxious micro-manager. He didn’t
hang around wringing his hands with worry. He went on vacation and didn’t take
the office with him. He gave it no further thought, completely turning it over
to his slaves logistically and emotionally. No calls, emails, or faxes to check
on how things are going. No instructions to update him regularly. The handoff
was clean and without strings. Now that’s trust! He “entrusted.” What a vote of
confidence! What a gift of grace! “We may be just his slaves, but he treats us
like partners! He believes in us!”<o:p></o:p></div>
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<br /></div>
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So how did the first two know that
the master wanted them to risk the money on something or someone else? Because
of the action of the master! He risked the money on <i>them</i>! This is what the third slave did not see. The first two saw a
trusting man who could risk believing in them and who could entrust them completely
with his talents and who could let it go. This liberated them to act in the
same way. They stood on the confidence that the man had in them as financial
partners and managers, and they acted likewise. They too boldly risked and let
it go.<o:p></o:p></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSG3v6htMHpFIhGaaPSJDdXj4yoMrOn-LkVbIvjVLRoESHp8hx4YYmNvHshmS4TUPvEuGSctBJnkGvzwODivi1cyhWKMRMycxN3vrjmntc_TKJ24xtPvPl21Twqw2krtowqaPmWhP-9Tg/s1600/parable+of+talents+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSG3v6htMHpFIhGaaPSJDdXj4yoMrOn-LkVbIvjVLRoESHp8hx4YYmNvHshmS4TUPvEuGSctBJnkGvzwODivi1cyhWKMRMycxN3vrjmntc_TKJ24xtPvPl21Twqw2krtowqaPmWhP-9Tg/s320/parable+of+talents+2.jpg" width="320" /></a>The third slave saw the opposite and
therefore did the opposite. Looking at the same master, the third slave saw him
completely differently. Why? I think because he saw him through the lenses of
fear. He perceived the “trust” placed in him—if he perceived it at all—as a
trick or a test by an untrustworthy slave owner to whom he was merely property
to be used for selfish purposes. He experienced the grace of partnership as a frightful
affliction and perhaps even as an unfair burden. Thus he experienced the man as
an impersonal, hard-fisted, money monger bent on preserving his fortune. Seeing
in the man no trust, no partnership, no encouragement, and no inspiration, he
acted in fear as the lowly slave he perceived himself to be, and did the least
inspired thing that he could do. He rushed out alone and buried it like a
corpse. And, sadly, his trustless, unimaginative act expresses exactly how he
saw the owner. He really did do what he thought was the right thing to do given
the man he was dealing with. Sadly, he read him wrong, he read his relationship
with him wrong, and he read what was being asked of him wrong. Rather than
seeing a generous, trusting partner, he saw a rapacious, demanding slave driver.
He saw him in the light of his own darkness. The spiritually dead do not see
the life inherent in risking love and grace. Risking doesn’t occur to them.<o:p></o:p></div>
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While burying hoards of coins was a
common practice—many such hoards are found by archaeologists in the <st1:place w:st="on">Holy Land</st1:place> today—in spiritual matters, hoarding is death.
Heart-hoarding is the worst thing you can do. It’s spiritual death. Jesus told
Nicodemus to be born of the wind (Spirit) and fly responsive to where the wind
blows. Spirituality risks trusting the direction of the wind. It lets go of
calculation and control. Conversely, fear risks nothing because it operates by
calculation and control.<o:p></o:p></div>
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If the man/owner/master was a
fear-driven, calculating, control freak, he would have praised the third slave for
taking the most cautious action possible, and he would have tongue-lashed the
first two for reckless risk-taking.<o:p></o:p></div>
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<br /></div>
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Some folks in a crowd once asked
Jesus a question pertinent to this discussion.<o:p></o:p></div>
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<b><span style="color: red; mso-bidi-language: HE;">John 6:28-29 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>28</sup> Then
they said to him, "What must we do to perform the works of God?" <sup>29</sup> Jesus answered them, "This
is the work of God, that you believe in him whom he has sent."<o:p></o:p></span></div>
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When asked for a performance to-do list, Jesus
says there is only one work: <i>Believe</i>.
<i>Trust</i>. <i>Have confidence in him. Rest in him</i>. The punch line here is that
there is only one work of God and it is not a work! Faith is not a work, and
efforts to turn faith into a work are faithless.<o:p></o:p></div>
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The reason that the first two slaves were “good
and faithful” had nothing to do with how much money they made, but that they
“got it.” They perceived that the master risked trusting them so they risked
trusting the master. They perceived the master’s risk-taking, gambling heart
and it inspired them to take risks in his name. They perceived that the
relationship implied in his risk-taking trust of them transcended the normal
master/slave relationship. They perceived partnership, so they acted as authorized
partners, and more than partners—dare I say it?—<i>friends</i>.<o:p></o:p></div>
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<b><span style="color: red; mso-bidi-language: HE;">John 15:15-17 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>15</sup> I
do not call you servants (<i>doulos</i> –
slaves) <sup> </sup>any longer, because
the servant<sup> </sup>does not know what the master is doing; but I have
called you friends, because I have made known to you everything that I have
heard from my Father. <sup>16</sup> You
did not choose me but I chose you. And I appointed you to go and bear fruit,
fruit that will last, so that the Father will give you whatever you ask him in
my name. <sup>17</sup> I am giving you
these commands so that you may love one another.<o:p></o:p></span></div>
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The entrepreneurship of the kingdom
is a trusted partnership and friendship that transcends the master/slave
relationship. They are appointed and authorized. And unlike the third slave,
who acted alone in fear, the first two acted together in the confidence and
trust that they are appointed and authorized. They valued the master because he
valued them. They trusted him because he trusted them. And if I am right that
these two got exactly the same result (exactly doubling the money) because they
worked together, invested together, then they trusted one another together just
as the master had trusted them together. They not only perceived partnership
and friendship with the master, but they said to one another, “Hey, if the
master trusts you the same as me, then maybe I can trust you too. Let’s risk
trusting one another.”<o:p></o:p></div>
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If the first two trusted one
another and ventured together, then a disturbing implication concerning the
third fellow emerges. He not only didn’t perceive the trusting relationship
that he had with the master, but he also didn’t perceive the trust possible
with his fellow slaves. Working with the other two never seems to have occurred
to him. Fear told him he was alone. So he acted alone. His radar didn’t read
relationship.<o:p></o:p></div>
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The kingdom is about relationships
of grace and love. Faith focuses on this and trusts this. And from
relationships of grace and love come riches of more graceful and loving
relationships. It’s its own good reward. Riches result from such relationships.
The fruit of such relationships is what we call good works. Fear, however,
produces Lone Rangers, competitive isolationists bent on their individual
scorekeeping performance and their own self-glorifying, individual reward. “I
buried your money, Mr. Scorekeeping Slave-Driver, Sir, and I’ve counted every
penny ten times. It’s all here. So where’s my reward?”<o:p></o:p></div>
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Such a performance-driven, reward-driven
man could not comprehend, much less joyfully attend, the celebration intended
by the master: “Enter into the joy of your master.” What a beautiful
invitation! What’s the joy about? Their individual performance at making money?
The amount of money they were able to make? No. The master’s joy is in the
relationship, the partnership, and the friendship of trust and risk that was
offered, perceived, received, entered, and engaged. A fearful performer who
acts alone wants to be rewarded alone. He wants a coronation, not a
congregation (in the best sense of that word). And the irony is this: This delusional
dunce thinks he deserves a reward for acting alone and risking nothing. Look,
he’s not just reporting the facts, he’s boasting:<o:p></o:p></div>
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<b><span style="color: red; mso-bidi-language: HE;">Matthew 25:24-25 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>24</sup>
Then the one who had received the one talent also came forward, saying,
'Master, I knew that you were a harsh man, reaping where you did not sow, and
gathering where you did not scatter seed;
<sup>25</sup> so I was afraid, and I went and hid your talent in the
ground. Here you have what is yours.'<o:p></o:p></span></div>
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He didn’t hide or wait for the
master to call for his report. He proudly stepped forward, says Jesus. Then
Slave #3 claimed to “know the master.” He presumed to tell the master what kind
of man he is. He knows he’s harsh; he knows he’s a loner and a user and a bean
counter; and he knows he’s all about profit by any means necessary. There’s not
a question in his mind, though he’s horribly wrong. But he’s right about one
thing: His actions <i>would</i> have pleased
a hard-fisted, fear-driven miser. If his master were the kind of master the
third slave perceived him to be, #3 would have won the prize for slave of the year
and the other two would have been beaten. Moreover, he might have enjoyed the
pleasure of watching them be beaten from the luxury of his seat at the right
hand of the master. He envisions “the joy of his master” as his individual
enthronement (based on his individual achievement) over the others and their
subsequent punishment for their recklessness.<o:p></o:p></div>
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<br /></div>
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He admitted he was afraid, right?
Yes, but slaves are supposed to be afraid of their masters, aren’t they? And harsh
masters want their slaves to be afraid of them, too, don’t they? What if the
slave is boasting!? <i>I alone was
appropriately afraid of you! I alone did the prudent and right thing with the
money, especially when compared to the co-scheming and co-recklessness of these
other two. </i>He concludes by saying, <i>See,
I’m returning to you exactly what you gave me to the perfect penny. See, I win.
<o:p></o:p></i></div>
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I think the third slave sounds
proud of his perceptions and his actions. Is it possible that he expects
praise, that he expects to be honored above the others, and that he expects the
other slaves to be humiliated? I think so. Can anyone be so blind? The answer
to that question is <i>Yes, we can.<o:p></o:p></i></div>
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<b>VI.<span style="font-size: 7pt; font-weight: normal;">
</span></b><!--[endif]--><b>Judgment
finds the third slave<o:p></o:p></b></div>
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Fear is its own judgment. John’s
First Epistle says that those who fear are hung up on punishment and are not
perfected in love, because perfect love casts out fear (4:18). Living fearfully
is not living at all. The master didn’t have to pronounce judgment. Slave #3
pronounced his own judgment by fearing. Fear is a Gehenna emotion, and it
produces its own hellish punishment. His blindness to the master’s risk-taking
heart, his obliviousness to the master’s trust and grace, his hole-digging
proclivities, his self-satisfaction at having horded, and his pride at having
accounted for every dirty penny are all evidence of self-judgment in a living
hell.<o:p></o:p></div>
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<br /></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjp4MLXCXB7ACDZMH_ZT2SysljzGl5T8zWIcCrkamQ5OT0QMd4YJ_xCPhyphenhyphen44uWwJ6hyphenhyphend6tuxtuji29mZHfqbLg_ZuWaCFByVFjPS7uW8G_sBSELFlyFYbBXgNFvSUlaWU4EVMutTWNg40E/s1600/bury+money.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjp4MLXCXB7ACDZMH_ZT2SysljzGl5T8zWIcCrkamQ5OT0QMd4YJ_xCPhyphenhyphen44uWwJ6hyphenhyphend6tuxtuji29mZHfqbLg_ZuWaCFByVFjPS7uW8G_sBSELFlyFYbBXgNFvSUlaWU4EVMutTWNg40E/s320/bury+money.jpg" width="320" /></a>The master did not judge him. He
merely pronounced him already judged, already lazy, already wicked. Like the
five foolish bridesmaids were self-condemned at the start and didn’t perceive
it (Matthew 25:1-13), the third slave was self-condemned at the start and
didn’t perceive it. Like the goats who were long ago self-condemned for
self-callousness but didn’t perceive it (Matthew 25:31-46), slave #3 was self-condemned
long before the master’s return. The first thing that the third slave did was
to go off alone and dig his own hole. In a way, on that very first day, the
third slave buried himself when he buried the money.<o:p></o:p></div>
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Self-salvation is its own judgment.
Those who strive to save their lives lose them.<o:p></o:p></div>
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The consequence was that the one
talent he buried was given to the one most likely to do something risky with
it: slave number one. It is as if the master is saying, <i>So
you think I’m greedy and hard-fisted, do you? Fine. You want greedy and hard
fisted, so you will get greedy and hard fisted. I accept your decision. Have it
your way. There’s your self-condemnation. I’m taking your talent and giving it
to the guy who risked the most</i>.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
The judgment inherent in God’s
amazing grace is that those who perceive it, receive it, enter it, and engage
it get more of it, but those who don’t, even what they have is taken away.<o:p></o:p></div>
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<br /></div>
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<b><span style="color: red; mso-bidi-language: HE;">Matthew 13:12 </span></b><span style="color: red; mso-bidi-language: HE;"> “For to those who
have, more will be given, and they will have an abundance; but from those who
have nothing, even what they have will be taken away.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
Jesus was talking about <i>perceiving</i> the meaning of his parables. Those who “get” this
kingdom of grace thing will “get it” more and more. Those who don’t “get it,”
even what they “get” (like the talent) will be taken away. Those who don’t
“get” the grace thing think this is unthinkable. Those who “get it” know that
this is how grace works. It abounds for some and evaporates for others. It
delights some and infuriates others. It is perceived as a blessing by some and
a curse by others.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
In this sense, the Parable of the Talents is a
parable about <i>perception</i>. Do you
really see God? Or do you just think you do? Bottom line, is he a God of greed
or grace? Is he about fear or faith? Is he a controller or a risk taker? Is he
about calculating or trusting? Is he about results or relationship? Is he a
scorekeeping micro-manager or a joyful partner?<o:p></o:p></div>
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<!--[if !supportLists]--><b>VII.<span style="font-size: 7pt; font-weight: normal;">
</span></b><!--[endif]--><b>Enter into
the joy of your master</b><b><o:p></o:p></b></div>
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<div class="MsoNormal" style="margin-left: .5in;">
“This calls for a celebration.” The
presence of the kingdom of grace is joy. But when people perceive it, receive
it, enter it, and engage it, <i>his joy is
doubled like the talents</i>. Tragically, slave #3 misses out on sharing in his
master’s double happiness . . . <i>twice</i>.
He didn’t experience the up-front joy inherent in a grace that trusted him with
riches. If he didn’t perceive the joy up front, then how can he perceive the
joy at the end? If the master’s graceful presence and trust was wasted on him
before he departed, then who could expect the slave to experience joy upon his
master’s return? The eschatology is obvious. If one does not experience joy at
his gracious first coming, then how can one experience the joy of his second
coming? If the grace of God is not perceived in Jesus’ earthly ministry, then
how can grace be experienced as anything but fearful judgment upon his gracious
return?<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: 1.0in;">
<b><span style="color: red; mso-bidi-language: HE;">Hebrews 9:28 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>28</sup> so
Christ, having been offered once to bear the sins of many, will appear a second
time, not to deal with sin, but to save those who are eagerly waiting for him.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
He’s not coming back to deal with sin. He already dealt with sin by the
grace of the cross. This is the up-front joy. From that joy is born an
eagerness for his return, not fearful dread. We need new eyeglasses, and Jesus
has just the prescription for us. We can see the grace of the Father clearly
only when we look at how Jesus risked loving us and trusting us in joy and hope
that we might perceive it, receive it, enter it, and engage it. But he
left us with a warning. Look what happens to those who do not perceive God’s
grace and bank on it. Look at what happens to those who trust only in
themselves and the hole they dig.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: 1.0in;">
<b><span style="color: red; mso-bidi-language: HE;">John 8:24 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>24</sup> I told you that you
would die in your sins, for you will die in your sins unless you believe that I
am he.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
Who is he? He’s the Lamb of God who takes away the sin of the world. In his
new covenant, sins are not only forgiven, but they aren’t remembered. They are
nailed to the cross, forever forgiven and forgotten.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: 1.0in;">
<b><span style="color: red; mso-bidi-language: HE;">Hebrews 8:12 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>12</sup> “For
I will be merciful toward their iniquities, and I will remember their sins no
more.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: 1.0in;">
<b><span style="color: red; mso-bidi-language: HE;">Colossians 2:13-14 </span></b><span style="color: red; mso-bidi-language: HE;"> <sup>13</sup> And
when you were dead in trespasses and the uncircumcision of your flesh, God<sup>1
</sup>made you<sup>2 </sup>alive together with him, when he forgave us all our
trespasses, <sup>14</sup> erasing the
record that stood against us with its legal demands. He set this aside, nailing
it to the cross.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
“God made you <i>alive together</i> with
him.” On the cross, God was “<i>erasing</i>
the record that stood against us.” Not to believe this is to choose to “die in
your sins,” sins that are already forgiven. That’s choosing a graceless reality.
That’s choosing the fear-driven existence of trying to repair what you can’t
fix, indeed what is already fixed. That’s failing to perceive the wild, risk-taking
nature of God. That’s digging a hole and burying your own heart. That’s
self-preservation’s funeral march to the hole. That’s self-judgment
arising from a failure to perceive, receive, enter, and engage the immeasurable
riches of God’ everlasting gamble of grace that is yours now and forever in
Christ Jesus our Lord.<o:p></o:p></div>
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<br /></div>
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This invitation and warning is for
the living. The dead are too busy digging their own graves to notice.<o:p></o:p><br />
<br /></div>
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<br /></div>
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<span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: #333333;">For more on Jesus' parables see my blogs </span></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="color: cyan;"><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;">and </span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="display: inline; outline: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span></div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-87930726633672504362013-08-27T20:10:00.002-04:002013-09-11T05:43:17.408-04:00John 15:1-6 – The Parable of the Vine and Branches<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnK8qo-jPLu48cNavX6wueZJbLzXSc-5WuNRA4krMIJ_IdFz8KxAmHTSd1OaSFZrJYE6OL1fa_JJ9D5uhOTNQiPpsJ_BzyeOqnzgXfKnp2aJBk7cjTE-zYzd19oBIYiQjLf9gbSZkSk9Y/s1600/fruitful-vine1-300x222.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="146" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnK8qo-jPLu48cNavX6wueZJbLzXSc-5WuNRA4krMIJ_IdFz8KxAmHTSd1OaSFZrJYE6OL1fa_JJ9D5uhOTNQiPpsJ_BzyeOqnzgXfKnp2aJBk7cjTE-zYzd19oBIYiQjLf9gbSZkSk9Y/s200/fruitful-vine1-300x222.jpg" width="200" /></a></div>
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<b>Topic:</b> Abiding in
him (in his love)</div>
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<o:p></o:p></div>
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<b>Intended Audience:</b>
Jesus’ fearful disciples<o:p></o:p></div>
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<span style="font-family: "Copperplate Gothic Light","sans-serif";"> Outline:</span></div>
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<span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;"> 1.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;">Is
it a parable?</span></div>
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<span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;"> 2.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;">The
larger context</span></div>
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<span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;"> 3.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;">The
immediate context</span></div>
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<span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;"> 4.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;">The
parable: fruit, pruned, burned, abide</span></div>
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<span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;"> 5.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Copperplate Gothic Light', sans-serif; text-indent: -0.25in;">The
meaning</span></div>
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<!--[if !supportLists]--><b><span style="font-size: 14.0pt;">1.<span style="font-size: 7pt; font-weight: normal;">
</span></span></b><!--[endif]--><b><span style="font-size: 14.0pt;">Is it a parable?<o:p></o:p></span></b></div>
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An “analogy” is a comparison to show similarity. Jesus uses
three kinds of analogies:<o:p></o:p></div>
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<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>A Parable</b> is an analogy with a
storyline. It’s a brief fictional narrative with characters and a plot
told to teach a truth about something in real life. It’s a symbolic
mini-drama. <i>The Parable of the Prodigal
Son</i>, for example, is a very short story with characters who think and
speak and act.<o:p></o:p></li>
</ul>
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<br /></div>
<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>A Simile</b> is an analogy comparing
explicitly how one thing is like (or as) another. “It hit me <i>like</i> a ton of bricks.” “She’s <i>as</i> sweet as candy.” “He’s stubborn <i>as a</i> mule.”<o:p></o:p></li>
</ul>
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<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>A Metaphor</b> is an analogy that does
not use narrative (like a parable) and does not use the words “like” and
“as a” (like a simile). For example, “He is a diamond in the rough,” or
“You are the wind beneath my wings.” Shakespeare was a master of metaphor:
“But soft! What light through yonder window breaks? It is the East, and <em><span style="font-style: normal; mso-bidi-font-style: italic;">Juliet is the sun</span></em>!”<o:p></o:p></li>
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Jesus loved analogies, whether in the form of parables,
similes, or metaphors:<o:p></o:p></div>
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<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>He told parables</b>, the two most
beloved perhaps being <i>The Good
Samaritan</i> and <i>The Prodigal Son</i>,
though he told many others.<o:p></o:p></li>
</ul>
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<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>He used similes</b>, one of his most
familiar being, “O Jerusalem,
Jerusalem, you who kill the prophets and stone those sent to you, how
often I have longed to gather your children together, <b><i><u>as a</u></i></b> hen
gathers her chicks under her wings, but you were not willing.” And
another: “Woe to you, teachers of the
law and Pharisees, you hypocrites! You are <b><i><u>like</u></i></b>
whitewashed tombs, which look beautiful on the outside but on the inside
are full of dead men's bones and everything unclean.” (emphases mine)<o:p></o:p></li>
</ul>
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<br /></div>
<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>He used metaphors</b>: “And I tell you that you are Peter, and on
this rock I will build my church.” “Destroy this temple, and I will raise
it again in three days.” “Our friend Lazarus has fallen asleep; but I am
going there to wake him up.” “The good shepherd lays down his life for the
sheep.” “It is not the healthy who need a doctor, but the sick.” “No one
pours new wine into old wineskins.”<o:p></o:p></li>
</ul>
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Strictly speaking, John’s Gospel lacks parables, has a few
similes, but abounds in metaphors. John
15:1-7 is such a metaphor, though a long one, and there is a twist at the end.
In verse 6, the final verse, the metaphor becomes a simile when Jesus uses the
word “like”:<o:p></o:p></div>
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<span style="color: red;"><sup>NRS </sup><b>John 15:1-6 </b> “I am the
true vine, and my Father is the vinegrower.
<sup>2</sup> He removes every branch in me that bears no fruit. Every branch
that bears fruit he prunes {the same Greek root refers to pruning and cleansing}
to make it bear more fruit. <sup>3</sup>
You have already been cleansed {the same Greek root refers to pruning and
cleansing}<sup> </sup>by the word that I have spoken to you. <sup>4</sup> Abide in me as I abide in you.
Just as the branch cannot bear fruit by itself unless it abides in the vine,
neither can you unless you abide in me. <sup>5</sup>
I am the vine, you are the branches. Those who abide in me and I in them bear
much fruit, because apart from me you can do nothing. <sup>6</sup> Whoever does not abide in me is
thrown away <b><i><u>like</u></i></b> a branch and withers; such branches are gathered,
thrown into the fire, and burned.” (emphasis mine)</span><o:p></o:p></div>
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Can I get away with calling this extended metaphor/simile a
parable?<o:p></o:p></div>
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Look at Jesus’ <i>Parable
of the Mustard Seed</i>:<o:p></o:p></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7XLymcsBg8-S5e8CxjpykOzfNgLu47I4qUfpiUZ2Q8sDgPe92Yn-NCqaA5lXoyU1ypBrMA10PE-43oKADEnYYyv8yzqU_5UMrCjmCmtzJXIqLDYOoC0zbkGdECkZZ0lVVtcf-aBmjkS0/s1600/mustard+seeds.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7XLymcsBg8-S5e8CxjpykOzfNgLu47I4qUfpiUZ2Q8sDgPe92Yn-NCqaA5lXoyU1ypBrMA10PE-43oKADEnYYyv8yzqU_5UMrCjmCmtzJXIqLDYOoC0zbkGdECkZZ0lVVtcf-aBmjkS0/s200/mustard+seeds.jpg" width="200" /></a><o:p> </o:p></div>
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<span style="color: red;"><b>Mark 4:31-33 </b> <sup>31</sup> “It is <b><i><u>like</u></i></b> a mustard
seed, which is the smallest seed you plant in the ground. <sup>32</sup> Yet when planted, it grows and
becomes the largest of all garden plants, with such big branches that the birds
of the air can perch in its shade."
<sup>33</sup> With many similar <b><i><u>parables</u></i></b> Jesus spoke the word
to them . . .” (emphases mine)</span><o:p></o:p></div>
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We call this analogy a parable. <i>Mark</i> calls this analogy a parable. But is it? There are no
characters who think and speak and act. In fact, there are no characters at
all. And there is no plot. Again, strictly speaking, this is not a parable. No
doubt you can see that it is a <i>simile</i>
due to the use of the word “like.” The kingdom is <i>like</i> a mustard seed.<o:p></o:p></div>
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My point? If we can call the mustard seed simile a
parable—yea verily, if <i>Mark</i> can call
the mustard seed simile a parable in 4:33—, then why not feel free to call <i>The Metaphor/Simile of the Vine and Branches</i>
a parable, <i>The Parable of the Vine and
Branches</i>.<o:p></o:p></div>
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<div class="MsoNormal" style="margin-left: .25in; mso-list: l3 level1 lfo5; text-indent: -.25in;">
<!--[if !supportLists]--><b><span style="font-size: 14.0pt;">2.<span style="font-size: 7pt; font-weight: normal;">
</span></span></b><!--[endif]--><b><span style="font-size: 14.0pt;">The larger context<o:p></o:p></span></b></div>
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Our featured parable is in the middle of Jesus’ very lengthy
“Farewell Discourse,” John <st1:time hour="13" minute="31" w:st="on">13:31-17:26</st1:time>.
He’s saying goodbye on the night of his arrest, the night associated with the
Last Supper, though John, unlike the Synoptic Gospels does not include a
eucharistic formula at a Passover meal (perhaps because in John’s Gospel Jesus <i>is</i> the Passover). John gives us foot
washing instead (13:1-30). <o:p></o:p></div>
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Following Judas’ departure into the night, Jesus begins his
longest single “speech” in the Bible. It’s interrupted occasionally by
questions from the disciples, but it’s non-stop Jesus otherwise. He’s telling
them that he’s leaving, but he’s cushioning the blow by promising to send the
Holy Spirit, by giving them a new commandment to love one another as he has
loved them, by foretelling what they must do and endure, by praying for them in
their presence, and, perhaps most importantly, by telling them to abide in him to
bear fruit until they join him in his Father’s abode.<o:p></o:p></div>
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<!--[if !supportLists]--><b><span style="font-size: 14.0pt;">3.<span style="font-size: 7pt; font-weight: normal;">
</span></span></b><!--[endif]--><b><span style="font-size: 14.0pt;">The immediate context<o:p></o:p></span></b></div>
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<b>Immediately preceding</b>
– The section immediately preceding our featured parable places Jesus’
announcement that he is “going away” in the context of these words of promise,
comfort, and peace.<o:p></o:p></div>
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<span style="color: red;"><b>John 14:25-31 </b> <sup>25</sup> "All this I have spoken
while still with you. <sup>26</sup> But
the Counselor, the Holy Spirit, whom the Father will send in my name, will
teach you all things and will remind you of everything I have said to you. <sup>27</sup> Peace I leave with you; my
peace I give you. I do not give to you as the world gives. Do not let your
hearts be troubled and do not be afraid.
<sup>28</sup> "You heard me say, 'I am going away and I am coming
back to you.' If you loved me, you would be glad that I am going to the Father,
for the Father is greater than I. <sup>29</sup>
I have told you now before it happens, so that when it does happen you will
believe. <sup>30</sup> I will not speak
with you much longer, for the prince of this world is coming. He has no hold on
me, <sup>31</sup> but the world must
learn that I love the Father and that I do exactly what my Father has commanded
me. "Come now; let us leave.”</span><o:p></o:p></div>
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<i>I may be going away,</i>
he says, <i>but the Counselor is coming from
the Father to teach you. And to still your fearful, troubled hearts, I give you
my peace. </i>(Remarkable that Jesus is the one about to die, yet he gives his
disciples peace.)<o:p></o:p></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhMkgqK26ZVjEGSpVuOY6wudlYzAnWd_s2ud__dIPUz9ieea2FASiHXwhQaGkwNv1JKp-uO4n0m7rL7_vC5pjASrmg0ax-UuFcyRMPkDH738ld2EZq6tiTG5RaUx48PXxjKsoOKwFR9gY/s1600/gospel_of_john.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhMkgqK26ZVjEGSpVuOY6wudlYzAnWd_s2ud__dIPUz9ieea2FASiHXwhQaGkwNv1JKp-uO4n0m7rL7_vC5pjASrmg0ax-UuFcyRMPkDH738ld2EZq6tiTG5RaUx48PXxjKsoOKwFR9gY/s320/gospel_of_john.jpg" width="214" /></a></div>
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The script of the movie <i>The
Gospel of John</i> is the actual Gospel of John word for word. Philip Saville,
the director, spoke of the difficulty of filming this long Farewell Discourse
without losing the audience’s attention while Jesus just stands there talking
for 20+ minutes. Saville addressed this in two ways.<o:p></o:p></div>
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<i>One</i>, he used black
and white flashbacks to earlier relevant points in the film. These not only
broke up the speech effectively, but added to the drama of what he was saying
to them in his goodbye. <o:p></o:p></div>
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<i>Two</i>, he changed
locations between Chapters 14 and 15. When Jesus says, “Come now, let us leave,”
(<st1:time hour="14" minute="31" w:st="on">14:31</st1:time>) the camera shows
them leaving the “upper room” and walking toward <st1:place w:st="on">Gethsemane</st1:place>.
On the way they walk through a vineyard, and as they do so, the words of 15:1
begin:<o:p></o:p></div>
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<span style="color: red;"><b>John 15:1 </b> “I am the true vine, and my Father is the
gardener.”</span><o:p></o:p></div>
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By the light of a Passover full moon, passing through a <st1:city w:st="on">Jerusalem</st1:city> vineyard, Saville’s
Jesus (Henry Ian Cusik) tells <i>The Parable
of the Vine and Branches</i>. It is a most effective scene in what I think is
the best movie about Jesus made to date.<o:p></o:p></div>
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<b>Immediately following</b>
– Immediately following our parable, Jesus explains that the purpose the branch
abiding in the vine is <i>joy</i>. On the
eve of his death he’s talking about joy? Yes. <o:p></o:p></div>
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<br /></div>
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<span style="color: red;"><b>John 15:7-11 </b> <sup>7</sup> If you remain in me and my words
remain in you, ask whatever you wish, and it will be given you. <sup>8</sup> This is to my Father's glory,
that you bear much fruit, showing yourselves to be my disciples. <sup>9</sup> "As the Father has loved
me, so have I loved you. Now remain in my love.
<sup>10</sup> If you obey my commands, you will remain in my love, just
as I have obeyed my Father's commands and remain in his love. <sup>11</sup> I have told you this so that my
joy may be in you and that your joy may be complete.</span><o:p></o:p></div>
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Jesus’ instructions following our featured parable are
explained in terms of glory, fruit, love, and joy. The occasion is sad because
he’s leaving. No one is trying to get around that with sugary joy talk. The sheer
volume of his “Farewell Discourse” acknowledges the presence of grief at his
departure, especially considering the tragic way in which he would leave. Their
pain is precisely what Jesus goes to great lengths to address. It’s going to
hurt them badly and he knows it. Yet, he is assuring them (at length) that it’s
all for joy.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
You might complain, <i>Can
he be serious? Is this not Pollyannaism? Where’d he get those rose colored
glasses?</i><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
No. That’s not it. Jesus is the one who is choosing to
endure agony to accomplish this departure, and he knows the hell of it is
coming for him and for them. But he sees a bigger picture, and he’s trying to
help them see it, too, so that they may, if not now then later, understand and
believe. He’s telling them from<i> inside </i>of
their fear and sorrow that the only way their joy can be complete in the end is
if he goes. The pain now is serving a greater joy to come, not the least of
which will be the joy of his resurrection. So they are to remain in him and his
love no matter what, bear the fruit of that love no matter what, so that his
joy will be in them completing their joy eternally. This is a glorious hope
promised to them from within the belly of betrayal and heartbreak.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .25in; mso-list: l3 level1 lfo5; text-indent: -.25in;">
<!--[if !supportLists]--><b><span style="font-size: 14.0pt;">4.<span style="font-size: 7pt; font-weight: normal;">
</span></span></b><!--[endif]--><b><span style="font-size: 14.0pt;">The Parable: <span style="color: #0070c0;">Fruit</span>,
<span style="color: #7030a0;">Pruned</span>, <span style="color: #00b050;">Burned</span>,
<span style="color: red;">Abide</span><o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: #0070c0; font-size: 14.0pt;">Fruit</span><span style="color: red;"> </span></b>–
The focus on bearing fruit grounds the parable in loving relationships of
service in the here and now. The “abiding” analogized by the branch and the
vine is no pie-in-the-sky future promise, but a present-in-this-world mission
of love. This fruit, of course, <i>is</i>
love, and it’s also those things that are loving toward others. His new commandment
at the outset of the “Farewell Discourse” is to love one another as he has
loved them (13:32-35). This abiding he is speaking about is a present reality
that produces the power to bear the fruit of love. His point is that the
branches cannot do this apart from the vine. In order to love, they have to be
in love in him. And to be in love in him produces love.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<b><span style="color: #7030a0; font-size: 14.0pt;">Pruned</span></b> – Fred Craddock’s paragraph
on this is extraordinary:<o:p></o:p></div>
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhRhI-fvxX1vZHknhi6IzfqBi90kQfWEGOWfovXDcBffJ-cBz7ZJaEPVPx_RwZYp4jVIpvZXcxtQ7xesAyEPipwYSCHhT-YdmQlTq6jwPP3C50MIcwP_hD9duQ-dzEzF7fAe_wcSsZMvo/s1600/Craddock.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhRhI-fvxX1vZHknhi6IzfqBi90kQfWEGOWfovXDcBffJ-cBz7ZJaEPVPx_RwZYp4jVIpvZXcxtQ7xesAyEPipwYSCHhT-YdmQlTq6jwPP3C50MIcwP_hD9duQ-dzEzF7fAe_wcSsZMvo/s320/Craddock.jpg" width="230" /></a></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: purple;">“Be a branch and feel the knife of
the vinedresser. Both dead branches and live branches are severely cut, in the
one case in order to be tossed away, in the other for the purpose of increased
fruitfulness. Experientially, what is the difference? Interestingly, the Greek
words translated “to take away” and “to prune” have the same stem. “Every
branch of mine that bears no fruit, <i>airei</i>
(he takes away), and every branch that does bear fruit, <i>athairei</i> (he prunes) that it may bear more fruit.” (v. 2) The play
on words stirs the readers to realize how similar and yet how different are the
two experiences of the vinedresser’s cutting. Pruning can be so painful
(removal of the debilitating baggage of things, relationships, activities,
meaningless pursuits). Who among us has not interpreted the experience as being
cut away from God, hurt, angry, and confused?” <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: purple;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: purple;"><b>John</b>, Fred Craddock, Knox Preaching Guides, John Knox Press,
Atlanta, 1982, p. 114.</span><o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
With all due respect to Dr. Craddock, he is only partially
right. I say this with respect because he was my favorite professor in seminary.
With any luck, he won’t read this!<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<b><i>I agree</i></b> with Dr. Craddock that it hurts when the vinedresser
prunes the “debilitating baggage of things, relationships, activities, and
meaningless pursuits” from our lives. It hurts because we cling to them, we
believe we need them, or we are addicted to them. When we are pruned of them,
even though in the divine scope of things they are bad for us, we still have
withdrawal pains. Real grief. Real loss. They were our crutches. But God prunes
the crutches from our lives because, despite what we believe, we don’t need
them and they are keeping us from walking, from running, from being free.
Fruitful productivity then is often born of the pain of pruning. I agree with Dr.
Craddock. But there is another side to this when we look at it in context.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Where I must disagree</i></b> with Dr. Craddock is that Jesus is
preparing his beloved friends and followers for a pruning of another kind. Within
hours they will be cut. It will likely be the worst cutting of their lives. Yet
this pruning is not the removal of something debilitating, but the pain of
Jesus’ removal from their lives via the cross. They are about to lose their
friend, their teacher, and their Lord. What more painful pruning can one
imagine?<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
The cuts were so deep. Judas’ betrayed him. They all forsook
him and fled. Peter denied him three times and disavowed discipleship. None but
John was brave enough to attend the crucifixion. This pruning, Jesus knew,
would feel like being cut off from God. If <i>anything</i>
was going to feel like being cut off by God, this would be it.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
You might protest, <i>But
wait, Bert, Jesus is the vine and the disciples are the branches. How can Jesus
be pruned from them? They aren’t the vine. He’s not a branch.</i><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
That’s true. But their relationship with the man, the
earthly man with whom they have face-to-face partnership in ministry, is
nevertheless about to be pruned from them. Apart from who he is parabolically
and who they are parabolically, his earthly life with them will be pruned. But,
Jesus insists, it’s a pruning for fruitfulness that will yield joy!<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: red;"><b>John <st1:time hour="12" minute="24" w:st="on">12:24</st1:time> </b> “I tell
you the truth, unless a kernel of wheat falls to the ground and dies, it
remains only a single seed. But if it dies, it produces many seeds.”</span><o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
That’s his point for the evening as they walk to <st1:place w:st="on">Gethsemane</st1:place>. He’s acknowledging the painful pruning they
are moments away from experiencing. Yet at the same time he is assuring them
that this will not be a cutting off, but it will be instead a pruning for
greater fruitfulness. I hear Jesus telling his fearful disciples:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">The
pruning of our earthly relationship due to my death is real and it will
hurt.<o:p></o:p></li>
<li class="MsoNormal">It
will feel like you’re being cut off, but you’re not.<o:p></o:p></li>
<li class="MsoNormal">This
is a pruning for fruitfulness, and the vinedresser’s hand is in this for
your good.<o:p></o:p></li>
<li class="MsoNormal">Fruitfulness
will result from this because you are my branch in the pruning.<o:p></o:p></li>
<li class="MsoNormal">You
will be able to abide in my love despite my departure; my love will not
leave you.<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But wait, there’s more, and it’s mind-blowing. Yes, the
pruning of Jesus will be painful for them. But look at what this means in light
of the parable. It means that the living vine is willingly taking the place of
the fruitless, spiritually dead branches and allowing itself to be pruned in
their place. Put that in your pipe and smoke it.<o:p></o:p></div>
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRxuYiXDAG6MtCIX4VWqJ6JMkRLTFytH_43gpEtxDKckSE40AqMBIavOhyphenhyphena_wJ22ZZD5-EKWALL2-Jz-ENDqxUtVqm_QtabbhZ4BIYjeoYmUEz0A9p31CqfXBl-UQyo7n5-soZ8jXruMs/s1600/Dante's_Inferno.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="162" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRxuYiXDAG6MtCIX4VWqJ6JMkRLTFytH_43gpEtxDKckSE40AqMBIavOhyphenhyphena_wJ22ZZD5-EKWALL2-Jz-ENDqxUtVqm_QtabbhZ4BIYjeoYmUEz0A9p31CqfXBl-UQyo7n5-soZ8jXruMs/s200/Dante's_Inferno.jpg" width="200" /></a></div>
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<b><span style="color: #00b050; font-size: 14.0pt;">Burned</span></b><b><span style="font-size: 14.0pt;"> </span>–</b> How typical of us to think
we see Dante’s burning hell even in a parable meant to comfort disciples on the
night of Jesus’ arrest and execution! It’s a horrible projection:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<i>If
you don’t love me, I shall cut you off and burn you forever and ever in a
devil’s hell.<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Come on! Let’s not do this. Let’s take our afterlife glasses
off, please. This abiding thing is a here and now thing, right? The point of
abiding is bearing fruit in the here and now, right? So let’s look faithfully
at verse 6 without presumption or projection as much as is possible.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: red;"><b>John 15:6 </b> “If anyone does not remain in me, he is like a
branch that is thrown away and withers; such branches are picked up, thrown
into the fire and burned.”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>First</i></b>, let’s remember the context. Jesus is helping his
disciple to understand his coming departure and how to go on without him toward
fullness of joy. This is instruction purposed for <i>comfort</i> and for <i>going on living</i>.
Why on the eve of his death—a death that will hurt them beyond all
imagining—would he say, “Love me or I’ll torture you when you die.” It’s
abominable to think like that, and it makes me crazy that the majority of
modern evangelicals in America today, I dare say, look at our featured parable
and see a threat of hell-fire. It sickens me with sadness.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<b><i>Second</i></b>, in the first phrase of the verse he says, “If anyone
does not <i>remain</i> in me.” <i>Remain</i> means to <i>stay</i>. So we can’t be talking about “non-believers” getting
themselves “saved” from God’s hell-fire. Since remain means stay, we are
talking about believers remaining in him and his love no matter what to bear
fruit and complete his and their joy.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Third</i></b>, the one who doesn't stay in his love is <i>like</i> a branch. It’s a metaphor, is it
not? If the disciple who stops loving is <i>like</i>
a branch, then he’s not a literal branch, is he? Is Jesus threatening to turn
someone into a stick? No, it’s a metaphor. L-I-K-E, <i>like</i>. So if the stick is a metaphor, then the fire is too. How is
it that we have turned Jesus’ passionate metaphorical love-plea to his
disciples into a grim, literal afterlife-threat to unbelievers? It’s insane.
No, it’s evil. There! I said it.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
What, then, is Jesus saying in verse 6? This is what I hear:<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<i>Though
I’m leaving, and that will be hard, if you don’t continue abiding in my love,
you’ll become a fruitless branch sapping energy and nutrients from the
producing branches. For you to become a mere leach will be no good for you and
no good for your friends here. Parasites bear no fruit and drain the fruitful
branches. A fruitless drain on the vine </i><b><u>has</u></b><i> to be cut away. Every
sane vinedresser knows that. Peter, you don’t want to go there, no matter how
bad you’re hurting. John, if you stop loving, where will you be? You’ll be a
withering and dying stick in a pile with other withering and dying sticks, of
no use to a vinedresser but as kindling for the home-fires. Don’t let that
happen. No matter what, abide in my love and bear the fruits of love. Don’t
stop loving, and do it with every beat of your broken heart.</i><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is not a threat of hell to unbelievers, you see? It’s
Jesus showing his fearful disciples love’s way forward through their pain. He’s
showing them what they probably already knew, that if one responds to life’s
wounds by withdrawing, by withholding love, then one dies spiritually here and
now. Jesus wants to nix that eventuality for his beloved disciples with a
little love-education from God’s vineyard.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: red; font-size: 14.0pt;">Abide</span> –</b><i> <span style="color: red;">“</span></i><span style="color: red;">Abide in me as I abide in you.”
(John 15:4)</span> This is the heart of our parable. To get at its meaning, let’s have
a look at the glamorous world of televangelism.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><i>Abode and abide: He’s not talking about mansions in the sky<o:p></o:p></i></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoNormal">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMHZCKuK5pFunP0ABc3FiusYl5_4r4nh0DnlWhiuS_NsogZmcCHW2BgJodziddgWIvyH4rsiPo03vRD5bqRlIKNOUZ2f4HWizXEw2JppHvjgnib9zs_Gqharv4lEDOFqyNNGGAPrLyN70/s1600/set+at+cbn.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMHZCKuK5pFunP0ABc3FiusYl5_4r4nh0DnlWhiuS_NsogZmcCHW2BgJodziddgWIvyH4rsiPo03vRD5bqRlIKNOUZ2f4HWizXEw2JppHvjgnib9zs_Gqharv4lEDOFqyNNGGAPrLyN70/s400/set+at+cbn.jpg" width="400" /></a>Have you noticed that the
“Christian” studio sets that you see on TV are often opulent to the point of
gaudiness? They look like the parlors of antebellum mansions. Why, you may ask?
Boy, do I have a theory for you! It has to do with heaven, or a certain
conception of the heavenly afterlife. You are no doubt familiar with this
verse:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: red;"><b>John 14:2</b> “In my Father's
house there are many dwelling places (or rooms). If it were not so, would I
have told you that I go to prepare a place for you?”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the English version of
the Bible most revered by those who watch these television prosperity
preachers—the King James Version—the verse reads like this:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><sup>KJV </sup><b>John 14:2</b> “In my Father's house are many <i>mansions</i>: if it were not so,
I would have told you. I go to prepare a place for you.” (emphasis mine)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I suspect that this verse
has created in believers’ minds the expectation that when one dies and “goes to
heaven” that one lives in a lavish mansion! So what do the sets of television
evangelists often look like? They are decorated to look like the parlors of
gold embroidered, circular staircased, Persian rugged mansions! The
televangelists are more than happy to give the believing viewer a glimpse of
the antebellum paradise awaiting him in the sky by and by. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Forced to live in less
than palatial dwellings during their earthly lives, supporters of TV prosperity
preachers are presented with an eye-popping preview of the sumptuous heavenly
estates awaiting them on the other side. Supporters see these “ministers” in
their flashy attire as heavenly mansion-dwellers granting them a sneak peek at
what’s in store for them upon the moment of crossing over. All the fineries of
the rich and famous one day will be theirs too. This is the bizarre promise of
television’s prosperity palaces.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Back to our parable and
the word “abide”: The word for rooms (mansions) in Greek is <b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">monh,
</span></b><i>mone</i> {pronounced mon-ay'}. To
understand this word it might be best to translate it “abode,” since <i>mone</i> is related to its cognate verb <b><span style="font-family: Bwgrkl; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">me,nw
</span></b><i>meno</i> {pronounced men'-o},
which means “abide.” <i>In my Father’s house
are many abodes</i>. There is an emphasis in John’s Gospel on the Father <i>abiding</i> in the Son and the Son in the
Father. They abide in one another, making one another their abode.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><st1:time hour="14" minute="10" w:st="on"><b>14:10</b></st1:time> “Do you
not believe that I am in the Father and the Father is in me? The words that I
say to you I do not speak on my own; but the Father who dwells (<i>meno</i>, abides) in me does his works.”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In our featured parable,
in John 15:9, and in 1 John <st1:time hour="14" minute="24" w:st="on">2:24</st1:time>
is the claim that we can participate in this relationship by making our home
(abode) in Jesus even as he has made his home (abode) in us.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>John 15:4</b> Abide (<i>meno</i>) in me as I abide (<i>meno</i>) in you. Just as the branch cannot
bear fruit by itself unless it abides (<i>meno</i>)
in the vine, neither can you unless you abide (<i>meno</i>) in me.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: red;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>John 15:9</b> As the
Father has loved me, so I have loved you; abide (<i>meno</i>) in my love.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: red;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>1 John 2:24</b> Let what
you heard from the beginning abide (<i>meno</i>)
in you. If what you heard from the beginning abides (<i>meno</i>) in you, then you will abide (<i>meno</i>) in the Son and in the Father.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The New English
Translation Notes affirm that John’s use of abode and abide “refer to the
permanence of relationship between Jesus and the Father and/or Jesus and the
believer.” The Holy Spirit is in this relationship too.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: red;"><b>John 14:16-17</b> And I will ask
the Father, and he will give you another Advocate,<sup> </sup>to be with you (<i>meno</i>, abide) forever. This is the Spirit
of truth, whom the world cannot receive, because it neither sees him nor knows
him. You know him, because he abides (<i>meno</i>)
with you, and he will be in<sup> </sup>you.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
To abide (<i>meno</i>) in God the Father, God the Son,
and God the Holy Spirit is to make your abode (<i>mone</i>) in them. They are your abode (<i>mone</i>). Therefore, abide equals abode, because Jesus equals the
place.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What Jesus had in mind by
saying that in his Father’s house are many rooms (<i>mone</i>, abodes) is that there is not only a place in God for you now,
but always. This is a poetic/metaphoric expression of being in relationship
with God. Jesus is speaking of being “at home” in his Father. It probably has
to do with something far more profound than a heavenly Tara, the plantation in
“Gone with the Wind.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In John 14:2 Jesus says,
“I go to prepare a <i>place</i> for you.” (emphasis
mine) He goes (via death, resurrection, and ascension) to prepare a “room” (<i>mone</i> = abode) for you in his Father’s
“house.” He goes to prepare a <i>place</i>,
yet he <i>is</i> the place, he is the abode,
and he promises to bring you to <b><i>himself</i></b>.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: red;"><b>John 14:3 </b> “And if I go and prepare a place for you, I
will come back and take you to be with me that you also may be where I am.”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
To bring you to himself
is to bring you to the Father, because he is <i>in</i> the Father:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>John <st1:time hour="13" minute="18" w:st="on">1:18</st1:time></b> No one has
ever seen God. It is God the only Son,<sup> </sup>who is <i>close to the Father’s heart</i> (literally “in the bosom of the
Father”) who has made him known. (emphasis mine)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The closeness of the relationship between God the Father and
God the Son is expressed biblically by speaking of close proximity in space.
They are in a <i>place</i> together, yet
they <i>are</i> the place. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When Jesus spoke of an afterlife place he painted it
symbolically by picturing a house with guest rooms. By preparing a place for
you in the house of God, Jesus is preparing a place for you in the Father’s
heart. He’s speaking of something much more heavy duty than lodging. He’s
talking about moving into the persons of the Father, the Son, and the Holy
Spirit and their relationship of mutual love, admiration, and respect. He’s
talking about utter union with God. God is our home.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><i>Abode and abide: He’s talking
about a marriage<o:p></o:p></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the archaeological excavations of Capernaum, Bethsaida,
and other New Testament Jewish villages, we have learned that rooms were often
added onto houses. It’s believed that when a son married, his father added a
room on the house for the son and his bride. The new wife thus joined the
household of her father-in-law. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDYz8YB3FOfVugagb0uPQHBa010b95SmWAdUP_4XqiJ2m75XRmTrtD2jBbONgDZsx0kn9m26TcuP7Fz9HozjJ3-55oo4Rcqg0zzbaUQVXE0ZXSsXdBtsKtnssBHbk7gDh-vZh0Rcnsy10/s1600/house+with+rebar.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDYz8YB3FOfVugagb0uPQHBa010b95SmWAdUP_4XqiJ2m75XRmTrtD2jBbONgDZsx0kn9m26TcuP7Fz9HozjJ3-55oo4Rcqg0zzbaUQVXE0ZXSsXdBtsKtnssBHbk7gDh-vZh0Rcnsy10/s320/house+with+rebar.jpg" width="320" /></a></div>
<div class="MsoNormal">
Among Palestinians in modern <st1:country-region w:st="on">Israel</st1:country-region> there is a similar practice.
The Quran prohibits borrowing even to build a home, and Palestinians, even if
they aren't particularly religious, might nevertheless avoid borrowing. So they
build the first floor only when they have the money saved. But, they put very
tall rebar in place to support another floor that they plan to build later when
funds again are available. The purpose of such a building project is often a
marriage. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A friend of mine who lives in a village on the Mount of
Olives completed the third floor of his home on the occasion of his son’s
marriage. But rather than give the third floor to his son and new daughter-in-law,
my friend moved up to the third floor with his wife. Two older sons (already
married) moved from the first to the second floor. The newlyweds got the first
floor.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So when Jesus said that he goes to his Father to prepare a
room for you in his father’s house, he’s likely referring to exactly what would
happen in his culture when a son goes to his father to prepare a room for him
and his new bride. Jesus is implying that his followers are “brides.” The bride
lives in a new room prepared by the Son in the Father’s house. It’s a beautiful
metaphor of relationship. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The relationship the believer has with Jesus is likened to a
marriage relationship, arguably the most intimate human union possible. The two
become one flesh. (Genesis 2:21; Matthew 19:5-6; Mark 10:8; 1 Corinthians 6:16;
Ephesians 5:31) This bride and groom analogy matches the verses in the Bible
that refer to the church as Jesus’ bride.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>Ephesians <st1:time hour="17" minute="25" w:st="on">5:25</st1:time></b> Husbands, love your wives, just as Christ loved
the church and gave himself up for her,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>Revelation 19:7</b> Let us rejoice and exult and give him the glory,
for the marriage of the Lamb has come, and his bride has made herself ready;<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: red;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>Revelation 21:2</b> And I saw the holy city, the New Jerusalem,
coming down out of heaven from God, prepared as a bride adorned for her
husband.<span style="background: yellow;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: red;"><b>Revelation 21:9</b> Then one of the seven angels who had the seven
bowls full of the seven last plagues came and said to me, "Come, I will
show you the bride, the wife of the Lamb."</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
On the night Jesus was betrayed and arrested, records John, the
same night that he spoke of the vine and the branches, Jesus comforted his
disciples by telling them that after his and their deaths that they will be in
a union not unlike a marriage. <i>Their
union will be like when a groom moves with his new bride into a new room in his
father’s house</i>. Abide in me, he said. You can’t get much closer than
marital union. And you can’t get much closer than the relationship between a vine
and a branch. Jesus again says it’s all about relationship in this age and in
the age to come. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .25in; mso-list: l3 level1 lfo5; text-indent: -.25in;">
<!--[if !supportLists]--><b><span style="font-size: 14.0pt;">5.<span style="font-size: 7pt; font-weight: normal;">
</span></span></b><!--[endif]--><b><span style="font-size: 14.0pt;">The meaning<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhPQsovr_2FARMZ6hi2cuVHYZ8VYL2Gd3HJgf2cwnBSoTPvrR4ivCkqrYRfXUehNfcsdtfIa5waXlDlc7JuWsai1sFZne9ooqaijodtsd11KAGgtusODh4_lLnVz9qILg7XwLlIcOsNNFI/s1600/hospice+chaplain.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="133" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhPQsovr_2FARMZ6hi2cuVHYZ8VYL2Gd3HJgf2cwnBSoTPvrR4ivCkqrYRfXUehNfcsdtfIa5waXlDlc7JuWsai1sFZne9ooqaijodtsd11KAGgtusODh4_lLnVz9qILg7XwLlIcOsNNFI/s200/hospice+chaplain.jpg" width="200" /></a></div>
<div class="MsoNormal">
My father was a hospital chaplain in <st1:city w:st="on">Atlanta</st1:city> for about 25 years. Terminally ill
patients spoke with him about death and the afterlife. He says that almost
everyone he listened to over the years expressed not a hope for afterlife
accommodations, but a hope for continuing relationship. They were more
interested in “whom” than “where.” Those facing death in the hospital were
yearning not for fancy accommodations, but for a person. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Likewise, Jesus, rather than focusing on the vistas of
afterlife acreage, focused on the very personal relationships with God that
people yearn for even in the facing of their own deaths. The Bible describes
that personal relationship as a place: a home, a paradise like Eden, a New
Jerusalem, and a marriage. But as far as the Bible is concerned, the persons of
God the Father, God the Son, and God the Holy Spirit <i>are</i> that place.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: red;"><b>Revelation <st1:time hour="21" minute="22" w:st="on">21:22</st1:time> </b> I did not
see a temple in the city, because the Lord God Almighty and the Lamb <b><i><u>are</u></i></b>
its temple. (emphasis mine)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We yearn for this “place” because the scriptures say that we
are wired for relationship with persons (the persons of the Trinity and the
persons all around us). This place is about persons, not upholstery.<o:p></o:p><br />
<br />
<br />
<span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: #333333;">For more on Jesus' parables see my blogs </span></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="color: cyan;"><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;">and </span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="display: inline; outline: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span><br />
<span style="background-color: white; color: blue; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><br /></b></span></div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-61618329406948890662013-08-27T08:50:00.000-04:002013-09-11T05:43:35.275-04:00Luke 16:1-8 – The Crooked Manager (often called “The Unjust Steward”)<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9Wnt4Ck_WtxhFFWRBuXsmgIs_pDDJY4o7s9irPQaD_ktuUaKLuRR22y2OfiSNgeA7LBxlldiZ5zunj40wbCHKrShlGex_8EHZVZCriou13rXyO7MW8Py3xf7ebECpzRP2mqtF7Ek8tbw/s1600/cooking-the-books.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><b><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9Wnt4Ck_WtxhFFWRBuXsmgIs_pDDJY4o7s9irPQaD_ktuUaKLuRR22y2OfiSNgeA7LBxlldiZ5zunj40wbCHKrShlGex_8EHZVZCriou13rXyO7MW8Py3xf7ebECpzRP2mqtF7Ek8tbw/s400/cooking-the-books.jpg" width="265" /></b></a></div>
<div class="MsoNormal">
<b>Topic: Being
spiritually shrewd by gambling on God’s grace</b></div>
<div class="MsoNormal">
<b><o:p></o:p></b></div>
<div class="MsoNormal">
<b>Intended Audience:
Jesus’ disciples (and the overhearing Pharisees)<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><sup>NRS </sup>Luke 16:1-8 Then Jesus<sup> </sup>said to the
disciples, “There was a rich man who had a manager, and charges were brought to
him that this man was squandering his property.
<sup>2</sup> So he summoned him and said to him, 'What is this that I
hear about you? Give me an accounting of your management, because you cannot be
my manager any longer.' <sup>3</sup>
Then the manager said to himself, 'What will I do, now that my master is taking
the position away from me? I am not strong enough to dig, and I am ashamed to
beg. <sup>4</sup> I have decided what to
do so that, when I am dismissed as manager, people may welcome me into their
homes.' <sup>5</sup> So, summoning his
master's debtors one by one, he asked the first, 'How much do you owe my
master?' <sup>6</sup> He answered, 'A
hundred jugs of olive oil.' He said to him, 'Take your bill, sit down quickly,
and make it fifty.' <sup>7</sup> Then he
asked another, 'And how much do you owe?' He replied, 'A hundred containers of
wheat.' He said to him, 'Take your bill and make it eighty.' <sup>8</sup> And his master commended the
dishonest manager because he had acted shrewdly . . .”<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><sup>NAB </sup>Luke 16:14 <sup> </sup>The Pharisees, who loved money,<sup> </sup>heard
all these things and sneered at him.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>Not a popular parable<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>While <i>The Parable of
the Crooked Manager</i> is neither familiar nor popular, it’s one of my
favorites. Why is it little-known and little-liked? Here are some reasons that
come to mind:<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b><i>The Crooked Manager</i> immediately follows
<i>The Prodigal Son</i> in Luke’s
Gospel. How do you follow the most popular parable Jesus ever told? This
parable stands in the shadow of a giant.<o:p></o:p></b></li>
<li class="MsoNormal"><b>The
“hero” of the parable is a crook, which is confusing, if not off-putting.<o:p></o:p></b></li>
<li class="MsoNormal"><b>Even
more troubling is that the crook, when he gets caught, tries to worm his
way out of it by doing something even more crooked. Some hero!<o:p></o:p></b></li>
<li class="MsoNormal"><b>The
crook gets off Scott free, not only getting away with his original offense
but with numerous subsequent offenses.<o:p></o:p></b></li>
<li class="MsoNormal"><b>Not
only does he get away with it, but this dishonest fellow is praised by his
boss for being shrewd! Are we supposed to be cunning liars? What kind of
lesson is this? <o:p></o:p></b></li>
</ol>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>So, are you telling me that <i>The Prodigal Son</i> is followed by a parable about a terminated crook who
gets praised by his boss for doing something even more crooked than what got
him fired in the first place? You’re kidding, right? When this one comes up in
the New Common Lectionary or the International Lesson Series, I imagine most
people skip it.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>The Genre<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>This analogy is a parable. It is a brief drama with
characters and a plot.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>Our “play” begins and ends with a meeting between the boss
and the manager. It has four mini-scenes:<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>Rich
man fires crooked manager for wastefulness<o:p></o:p></b></li>
<li class="MsoNormal"><b>Crooked
manager steps aside and talks to himself until he comes up with a scheme<o:p></o:p></b></li>
<li class="MsoNormal"><b>Crooked
manager meets with the boss’ debtors one-by-one to reduce their debts<o:p></o:p></b></li>
<li class="MsoNormal"><b>Rich
man praises crooked manager for shrewdness<o:p></o:p></b></li>
</ol>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>The Characters<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>There are two main characters:<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>A rich
man<o:p></o:p></b></li>
<li class="MsoNormal"><b>The
rich man’s crooked/wasteful household manager<o:p></o:p></b></li>
</ol>
<div class="MsoNormal" style="margin-left: .5in;">
<b><br /></b></div>
<div class="MsoNormal">
<b>There are supporting cast members:<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>Other
household members who bring a charge of wastefulness against the manager<o:p></o:p></b></li>
<li class="MsoNormal"><b>The
rich man’s debtors (we don’t know how many, but two have lines in the
drama)<o:p></o:p></b></li>
<li class="MsoNormal"><b>Townspeople
whose favor the manager seeks<o:p></o:p></b></li>
</ol>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>Oikonomos<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>In New Testament Greek word is <i>oikonomos</i> (from <i>oíkos</i>, "house, household" and <i>nemō</i>,
"to allot, apportion"). It means household manager. Such a person
could be called a steward, overseer, administrator, or treasurer.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>The Plot<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>A rich man discovers that his household manager is being
wasteful and he fires him. The manager comes up with a quick scheme involving
reducing what his boss’ debtors owe (making them happy and making him and his
boss very popular) before they can find out that he’s been fired. The boss
commends the dishonest manager for his shrewdness.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>What’s the crime and punishment?<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>“Wasteful” is a vague
term, but that is the charge brought against the manager. At the end of the
parable, Jesus calls him a “dishonest manager,” so we wonder whether the man is
stealing. Though wastefulness may not be outright theft, it nevertheless means
that he’s costing his boss money. Technically, then, he’s robbing, though it
may be theft by white-collar mismanagement.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>The expected response of
the rich man would be to have the man arrested and prosecuted. If the manager
were a slave, he might have done more than that. Slaves managed money for their
masters in other of Jesus’ parables (Matt <st1:time hour="18" minute="23" w:st="on">18:23</st1:time>-35, 24:45-51, 25:14-30; Lk <st1:time hour="19" minute="12" w:st="on">19:12</st1:time>-27). A beating of a wasteful slave would
have been in order, perhaps more.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>Strangely, the rich man
only made the manager surrender the books. That’s it. It’s an unusually lenient
response by an unusually generous man. The boss is neither interested in
recouping his losses nor punishing the “criminal.” Caught red handed, the
manager gets little more than a tap on the wrist. The mercy that this man shows
his manager will prove essential to the manager’s shrewd scheme.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>He talks to himself about himself<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>We learn six things about
the manager from his self-talk in verse three:<o:p></o:p></b></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<ol start="1" style="margin-top: 0in;" type="1">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHTJ1iqwE4DWaPKVEedO5KGh_7HoNuJV2bS6Mp7x5vIDn49M5LHGFcG0Q_BLIROS_mLYKNXvsYwaViLaDCMsDNxTWxhmAqVpyr-QX8XuIMus1z6kVfb3XMvPrBKXIme0zFMkuEeYqFTWQ/s1600/fraud.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: center;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHTJ1iqwE4DWaPKVEedO5KGh_7HoNuJV2bS6Mp7x5vIDn49M5LHGFcG0Q_BLIROS_mLYKNXvsYwaViLaDCMsDNxTWxhmAqVpyr-QX8XuIMus1z6kVfb3XMvPrBKXIme0zFMkuEeYqFTWQ/s1600/fraud.jpg" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHTJ1iqwE4DWaPKVEedO5KGh_7HoNuJV2bS6Mp7x5vIDn49M5LHGFcG0Q_BLIROS_mLYKNXvsYwaViLaDCMsDNxTWxhmAqVpyr-QX8XuIMus1z6kVfb3XMvPrBKXIme0zFMkuEeYqFTWQ/s1600/fraud.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><br /></a>
<li class="MsoNormal"><b>“What shall I do?” he asks. His perspective
is, “It’s all about me, and getting out of this is all up to me.” There’s
a self-centeredness here. A selfishness. And he sees no alternative to
fixing this than to continue in his free-wheeling, conniving pattern by
devising a dishonest self-salvation scheme. We now know without a doubt
that he’s a self-serving schemer.<o:p></o:p></b></li>
<li class="MsoNormal"><b>He doesn’t seem to be sorry for what he did.
He offers no explanation, he expresses no remorse, and he makes no offer
of restitution. The easiest thing to do would be to come clean, show
everything he’d done wrong, apologize, and set up a schedule of payments
that would reimburse his master with interest. But no. Clean and easy and
honest are not options. Either he can’t face the truth (about what he’d
done and about himself) or being honest just never occurs to him. Instead,
every neuron in his cerebral cortex is firing.<o:p></o:p></b></li>
<li class="MsoNormal"><b>At least he has the facts straight. He knows
he’s guilty, he knows that his boss knows he’s guilty, he knows he
deserves to be fired, and he knows he can’t get his job back by making
excuses. He’s not stupid.<o:p></o:p></b></li>
<li class="MsoNormal"><b>But he’s self-deceived. As he put it, “What
will I do, now that my master is <i>taking</i>
the position away from me?” What does he mean, “<i>taking</i>”? It’s already “<i>took</i>”!
He was fired. There are no shades of gray here. There’s no wiggle room.
It’s a done deal. But not in his mind! No one knows he’s been fired yet
except the master, and he still has the books, so “his brain is squirming
like a toad.” Maybe there’s some book cooking he can do yet. There must be
something brilliant and underhanded that he can come up with to pull this
out of the fire. Strategically, to his way of thinking, this thing isn’t
over, his job hasn’t been taken until he turns in the books, and he is just
the rascally rabbit who can presto-chango un-take the take.<o:p></o:p></b></li>
<li class="MsoNormal"><b>“I’m not strong enough to farm,” he says. In
an agrarian society, with farmers in the audience, no doubt, this line is
a hoot. What kind of 98-pound, conniving, lazy weakling do we have here?
What kind of pampered, manicured, spoiled sissy<span style="font-weight: normal; mso-bidi-font-weight: bold;"> are we talking
about? The plowboys among Jesus’ listeners had to be loving this.</span><span style="font-weight: normal; mso-bidi-language: HE;"><o:p></o:p></span></b></li>
<li class="MsoNormal"><strong><span style="font-weight: normal; mso-bidi-font-weight: bold;">“I’m ashamed to beg,”
he says. What a blind hypocrite (not unlike the Pharisees – Matt <st1:time hour="15" minute="12" w:st="on">15:12</st1:time>-14, <st1:time hour="23" minute="15" w:st="on">23:15</st1:time>-16, <st1:time hour="23" minute="23" w:st="on">23:23</st1:time>-24)! The manager is not too ashamed to waste
his boss’ money, but he’s too proud to panhandle? What a crock! He won’t
work and he won’t beg. What’s left? Let’s see. Oh, yeah! He can scheme,
lie, cheat, and steal. What’s to be ashamed of in <i>that</i>?</span></strong><strong><span style="font-weight: normal; mso-bidi-language: HE;"><o:p></o:p></span></strong></li>
</ol>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<strong><span style="font-weight: normal; mso-bidi-font-weight: bold;">I’ve mentioned this repeatedly in these exegesis papers, but just in case
you missed it before: Jesus was funny.<o:p></o:p></span></strong></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<strong><span style="font-weight: normal; mso-bidi-font-weight: bold;">What’s the manager’s goal? Popularity. If the people of the town were
given a reason to actually like him (and given what we know about him, this may
be a challenge!), maybe they will feed and house him when he finally turns in
the books.<o:p></o:p></span></strong></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><span style="font-weight: normal; mso-bidi-font-weight: bold;">My hypothesis, however, is that he has an unspoken hope: to get his job
back. He’s got a plan that will result in the restoration of his position or,
if not, enough popularity to be housed and fed by the townsfolk. It could go
either way, and he’ll take either one. But both results depend on one thing:
the rich man being a softy.</span><o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>The crooked manager’s scheme<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>“I know what I’ll do,” he
says. Oh, Lord, there is no telling what this bamboozler has cooked up. Given
the brevity of this parable, Jesus has given us a remarkably colorful character,
hasn’t he? This manager is quite the weasel. So what’s the weasel gonna do?<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>His primary job, it
seems, as <i>oikonomos</i> was to collect
the rent. As the financial steward of a landed estate, his master’s debtors
would pay their rent in produce. In return for living on the rich man’s land,
they gave him a percentage cut of the goods. So the renters know the manager
all too well. They know the drill. Summoning them concerning the rent would not
seem suspect.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>The key to the success of
his daring plan is that none of the renters know he has been fired. Word is not
out yet. As far as they know, the manager is (as he has been) the legal representative
of the landlord. If the manager pulls this off, he could be the toast of <st1:city w:st="on">New Orleans</st1:city> whether he
gets his job back or not. Here’s the plan:<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1aFcAdcqh-jzNwCMvx7dNDQyuIdAjMvlYfo4AkMyfIWSG2bQjYQKqFMvo_ui-41hc-dKi9QrtiOcc_sViTagNu7cGkuweIZzb5UJggDy0ykq-dtEizgl9fM9BbjA9PS-rbwGsIULQNkg/s1600/dishonest-steward.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="233" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1aFcAdcqh-jzNwCMvx7dNDQyuIdAjMvlYfo4AkMyfIWSG2bQjYQKqFMvo_ui-41hc-dKi9QrtiOcc_sViTagNu7cGkuweIZzb5UJggDy0ykq-dtEizgl9fM9BbjA9PS-rbwGsIULQNkg/s320/dishonest-steward.jpg" width="320" /></a>
<li class="MsoNormal"><b>Get the books quickly and summon the debtors
immediately to a discrete location so that no one will see what he’s doing
and turn him in.<o:p></o:p></b></li>
<li class="MsoNormal"><b>Keep them thinking he’s still the manager by
asking them, “How much do you owe<i> my
master</i>?” He’s lying, obviously. Thus Jesus can call him “the dishonest
manager.”<o:p></o:p></b></li>
<li class="MsoNormal"><b>See them one-by-one so they can’t talk. As
far as each debtor knows, the manager is doing him a special hush-hush favor.
And if he can keep them from talking to one another, it will keep word
from getting out before he can finish. He hurries them in and out
discreetly.<o:p></o:p></b></li>
<li class="MsoNormal"><b>He gets them to write out a legal bill in
their own handwriting to make it legally binding. He tells them to write
fast! “Take your bill, sit down quickly, and make it four hundred.”<o:p></o:p></b></li>
<li class="MsoNormal"><b>He significantly reduces the debt of every
renter, making himself quite the celebrity in the process. He basks in his
sudden popularity, and thus insures that no renter will treat him badly if
the master, in the end, doesn’t return him to office.<o:p></o:p></b></li>
<li class="MsoNormal"><b>He delivers the books with the new figures to
his master.<o:p></o:p></b></li>
</ol>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>Crazy or courageous,
brainless or brilliant, it’s a gutsy move. He has everything to lose. The boss
may not have thrown the book at him before, but he might throw it at him now,
aiming for right between the eyes.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>The rich man’s choice<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>The manager has forced
the boss’ hand. He only has two options.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>Go to the renters and explain the mistake.<o:p></o:p></b></li>
<li class="MsoNormal"><b>Do nothing.<o:p></o:p></b></li>
</ol>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>Explaining the mistake is
a problem, however. Once the debts had been reduced, the manager was a popular
guy. The renters and other townsfolk likely saw him as a hero, and they might
not take kindly to his being fired. Moreover, the boss was no doubt suddenly a
popular guy, too. Everyone would have assumed that the boss had authorized the
cuts. For him to turn around and take it all back would go over like a lead
balloon. He would become the villain. If he cares anything about popularity, he
can’t select this option.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>The only other option is
to do nothing. Doing nothing, of course, means that the new reduced rates
illegally obtained must stand, the renters must never know that the manager had
been fired, they must never know that the debts were reduced without authorization,
and the manager must keep his job. <o:p></o:p><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">For the sake of popularity, this is what the boss
decided to do.</span></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>The boss did more than
that, however. He praised the dishonest manager for his cunning. He was
impressed and expressed admiration. What a parable!<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>I believe that this outcome
was foreseen by the crooked, scheming manager. I believe he planned for this,
the best of all possible outcomes. It was a gamble, yes. But he bet it all and
believed it to be a good bet. <o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>What made him so sure
that the master would do nothing? Simple. The boss let him off easy before, so
he bet the farm that the boss would let him off again. It was the boss’
generous mercy in the beginning of the parable that the manager banked on. When
he could have and should have thrown the book at him, he didn’t.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZO3LYTXFv3OvL0MxmEJ5grLARBlkDiBIJNDiA_Vb22mi5UNdxeWe_MdJN0KfXeV0lLreRuUn8J0beFKNj8BU1N_gPMD6dAzqgx_LzmGs6YWECSK7TnghBne3ANxDojS4Mxevk4PK-U1M/s1600/jail.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZO3LYTXFv3OvL0MxmEJ5grLARBlkDiBIJNDiA_Vb22mi5UNdxeWe_MdJN0KfXeV0lLreRuUn8J0beFKNj8BU1N_gPMD6dAzqgx_LzmGs6YWECSK7TnghBne3ANxDojS4Mxevk4PK-U1M/s200/jail.jpg" width="155" /></a><b>The Mishna contains the
oral traditions followed in Jesus’ day by the Pharisees. They were written down
finally in 200 A.D. And the Mishna is clear about what should have happened to
the wasteful, dishonest manager: 1) he should have paid back the losses; 2) he
should have been tried; 3) and if convicted, he should have gone to jail. But
Jesus—ever the challenger of Pharisaic legalism—tells a parable in their
presence about a rich man who ignores the legal, religious traditions, and
let’s an offender of the law go his way without remuneration, trial,
sentencing, or punishment. The word that most aptly applies here is grace.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>The meaning: from light to heavy<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>As with <i>The Parable of the Friend at Midnight </i>and<i> The Parable of the Unjust Judge</i>, our
featured parable uses the ancient teaching technique of “from light to heavy.” If
THIS is true, how much more then is THIS true! If something is true in a
lighter everyday situation, then how much more true it must be in application
to a much weightier matter.<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>This can be put a couple of ways:<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>If a
dishonest manager can bank it all on getting grace a second time from a
pushover boss, how much more then can you, a sinner, bank it all on the
mercy of your loving and gracious heavenly Father?<o:p></o:p></b></li>
<li class="MsoNormal"><b>If a
boss forgives the crimes of a crooked manager all for the selfish sake of
his own vain popularity, how much more then can you count on the
forgiveness of your heavenly Father whose sacrificial mercy is willing to
pay the full price for your salvation, even if it means he comes off looking
like a weak fool?<o:p></o:p></b></li>
</ol>
<div class="MsoNormal">
<b><br />
</b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><b>The meaning in light of the immediate context: Pharisaical opposition<o:p></o:p></b></i></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>The Pharisees responded to Jesus’ parable with a sneer. And
no wonder! They held the oral laws recorded in the Mishna in equal esteem and
authority with the Hebrew Scriptures, our Old Testament. The oral law is clear
about what to do with the manager, as surely the meticulous Pharisees knew. And
Jesus throws a parable in their faces in which “the God character” lets the
manager off the hook demonstrating a blatant disregard for the law. How can God
disobey God’s law? <i>Ekmukterizo</i> means to deride by turning up the nose, to sneer at, to scoff at. Sneers
are smiles of utter contempt.<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Soon they would do more than sneer. Soon they would do to
Jesus what they felt the rich man should have done to the manager. They would
have him arrested, tried, and convicted. Grace is more terrifying than anything
to the graceless.</b><o:p></o:p><br />
<b><br /></b>
<b><br /></b>
<span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: #333333;">For more on Jesus' parables see my blogs </span></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="color: cyan;"><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;">and </span><span style="background-color: white; font-family: 'Helvetica Neue Light', HelveticaNeue-Light, 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="display: inline; outline: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span><br />
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-78580791528657849582013-08-19T15:11:00.000-04:002020-03-21T12:18:07.252-04:00Luke 11:5-8 – The Friend at Midnight<div dir="ltr" style="text-align: left;" trbidi="on">
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<div class="MsoNormal">
<b><span style="color: yellow; font-size: 14.0pt;">Jesus Treated the Subject of Prayer with
Humor</span></b></div>
<div class="MsoNormal">
<b><span style="color: yellow; font-size: 14.0pt;">A Badly Mistranslated Parable</span></b></div>
<div class="MsoNormal">
<b><i><span style="font-size: 14.0pt;"><span style="color: yellow;">Anaideia: The Avoidance of
Shame</span><span style="color: #000066;"><o:p></o:p></span></span></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The
God-character is sleepy and annoyed by a prayerful request? Exactly!<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While <i>The Parable of
the Prodigal Son </i>and<i> The Parable of
the Good Samaritan</i>—Jesus’ most familiar parables—have multiple scenes
within a longer drama, <i>The Friend at
Midnight</i> is one scant scene, a mere four verses.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke 11:5-8 </b> <sup>5</sup> Then he said to them,
"Suppose one of you has a friend, and he goes to him at <st1:time hour="0" minute="0" w:st="on">midnight</st1:time> and says, 'Friend, lend me
three loaves of bread, <sup>6</sup>
because a friend of mine on a journey has come to me, and I have nothing to set
before him.' <sup>7</sup> "Then the
one inside answers, 'Don't bother me. The door is already locked, and my
children are with me in bed. I can't get up and give you anything.' <sup>8</sup> I tell you, though he will not
get up and give him the bread because he is his friend, yet because of the
man's boldness {<i>8 </i>Or persistence} he will get up and give him as much as
he needs.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><i><span style="color: red;"><span style="color: yellow;">Characters
and plot</span><span style="color: red;"><o:p></o:p></span></span></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>The two main
characters:<o:p></o:p></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">a
suddenly-awakened father<o:p></o:p></li>
<li class="MsoNormal">his
neighbor outside the door requesting bread for his unexpected midnight
guests<o:p></o:p></li>
</ol>
<div class="MsoNormal" style="margin-left: .5in;">
<br /></div>
<div class="MsoNormal">
<b>The supporting cast with
no speaking parts includes:<o:p></o:p></b></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">the father’s
sleeping family<o:p></o:p></li>
<li class="MsoNormal">the
hungry travelers at the neighbor’s house<o:p></o:p></li>
<li class="MsoNormal">and we
can presume the presence of sleeping villagers<o:p></o:p></li>
</ol>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Plot:<o:p></o:p></b></div>
<div class="MsoNormal">
Jesus’ analogy about prayer takes place at a house in a Jewish
village in the middle of the night. A father (representing God) and his family are
asleep in their home when a neighbor (representing one who prays) comes to call
asking for bread for travelers who have shown up unexpectedly. The shock
introduced by Jesus is that the drowsy father says in reply, “Don’t bother me,”
and he makes weak excuses for why he can’t help. It’s inexcusably bad behavior
on the part of “the God-character.” Jesus knows how to grab your attention.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><i><span style="color: red;"><span style="color: yellow;">Jesus
used two ancient literary techniques in one parable</span><span style="color: red;"><o:p></o:p></span></span></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Technique #1: “Who
among you . . .” –</b> Jesus employs an ancient Middle Eastern teaching
technique by asking a question that can only be answered with an emphatic <i>No</i>. The technique uses the phrase “who
among you.” Can anyone of you imagine a friend refusing you bread at <st1:time hour="0" minute="0" w:st="on">midnight</st1:time> when you have unexpected
guests from out of town? No, this is unimaginable, both in Jesus’ day and today
in the <st1:place w:st="on">Middle East</st1:place>. Such a refusal would be
shameful, especially in light of the rude words and ridiculous excuses that the
friend made. This refusal, these rude words, and these flimsy excuses are so
unthinkable that it is humorous. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Here, as is often the case, we see Jesus’ sense of humor in
high gear. We’ve often heard this parable somberly intoned from lofty pulpits,
but it is impossible to tell this tale—given a first century Jewish
perspective—without a twinkle in the eye and a tongue planted firmly in the
cheek. If Jesus were asking for a show of hands (when he asked, <i>Who among you can imagine this?</i>), he
would have gotten zero hands and a room full of chuckles.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Do you have a hard time imagining Jesus laughing? Kidding
around? Poking fun? Using sarcasm and irony? Using funny voices when he dramatizes
his characters’ lines? Making faces when he dramatizes a scene? Our near
inability to see and hear Jesus telling a good story well, with humor and drama and maybe even sound effects, is tragic. I think it’s due to at least two
factors. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>One</b>, 2,000 years have gone by and
Jesus was from another culture that used a different language. We can
often recapture Jesus’ humor, however, by putting on first century ears,
to the extent that that is possible.</li>
</ul>
<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><b>Two</b>, religion tends to take itself
super seriously. Could we be victims of generations of teachers and
preachers who have de-humor-ized (and therefore dehumanized) Jesus and his
teachings? I think so. In an attempt to stress the urgency of belief and
the gravity of our “all-important afterlife choice,” they have ignored or
suppressed any creative playfulness they may have accidentally found in Jesus’
teaching. Moreover, as in the case in our featured parable, if Jesus can
tell a humorous parable about prayer, then maybe our approach to prayer
could be a little less grim than we tend to make it.<o:p></o:p></li>
</ul>
<div class="MsoNormal">
Jesus employs the technique of “who among you” often; the
only possible response is a negative one; to respond in the positive is ludicrous
and laughable. And this is Jesus’ humorous intent:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;"><sup>NAB </sup><b>Luke 11:11-12 </b> “What father among you would hand
his son a snake when he asks for a fish?
<sup>12 </sup>Or hand him a scorpion when he asks for an egg?”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;">(See also Luke 14:5,
15:4, 17:7)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In our featured parable Jesus asks his listeners
to “suppose.” This is another way of saying, “Who among you can imagine this?”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;"><b>Luke 11:5-7 </b> “Suppose
one of you has a friend, and he goes to him at <st1:time hour="0" minute="0" w:st="on">midnight</st1:time> and says, 'Friend, lend me three loaves of bread, <sup>6</sup> because a friend of mine on a
journey has come to me, and I have nothing to set before him.' <sup>7</sup> "Then the one inside
answers, 'Don't bother me. The door is already locked, and my children are with
me in bed. I can't get up and give you anything.'”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The answer to the implied question—<i>who among you can suppose this?—</i>is “No
one can suppose this. Such a response to this request is un-supposable.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Technique #2: “How
much more . . .”</b> – Jesus employs another ancient Middle Eastern teaching
technique in this parable, an argument “from light to heavy.” <i>If THIS is true, how much more then is THIS
true. </i>If something is true in a lighter everyday situation, then how much
more true it must be in application to a much weightier matter. Sometimes Jesus
identifies this technique with the very words “how much more.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Matthew 7:11 </b> <sup>11</sup> If you, then, though you are
evil, know how to give good gifts to your children, <i>how much more</i> will your Father in heaven give good gifts to those
who ask him!<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Matthew <st1:time hour="10" minute="25" w:st="on">10:25</st1:time> </b> <sup>25</sup>
It is enough for the student to be like his teacher, and the servant like his
master. If the head of the house has been called Beelzebub, {<i>25 </i>Greek
Beezeboul or Beelzeboul} <i>how much more</i>
the members of his household!<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Matthew 12:12 </b> <sup>12</sup> “<i>How much more</i> valuable is a man than a sheep! Therefore it is
lawful to do good on the Sabbath."<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;">(See also Luke 11:13, 12:24, 12:27-28)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Sometimes, however, Jesus
employs the technique of “how much more” without using those words, as in the
Parable of the Unjust Judge, for example.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke 18:2-8 </b> <sup>2</sup> He said: "In a certain town
there was a judge who neither feared God nor cared about men. <sup>3</sup> And there was a widow in that
town who kept coming to him with the plea, 'Grant me justice against my
adversary.' <sup>4</sup> "For some
time he refused. But finally he said to himself, 'Even though I don't fear God
or care about men, <sup>5</sup> yet
because this widow keeps bothering me, I will see that she gets justice, so
that she won't eventually wear me out with her coming!'" <sup>6</sup> And the Lord said, "Listen
to what the unjust judge says. <sup>7</sup>
And will not God bring about justice for his chosen ones, who cry out to him
day and night? Will he keep putting them off?
<sup>8</sup> I tell you, he will see that they get justice, and quickly.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While in the telling of
this parable Jesus did not use the phrase “how much more,” he nevertheless
employed the technique. One could insert the phrase in verse seven by changing
his question into a sentence. <i>“How much
more then will God bring about justice for his chosen ones, who cry out to him
day and night!”</i> I consider <i>The Unjust
Judge</i> a sister parable to <i>The Friend
at Midnight. </i>They both are designed with the technique of “how much more,”
and they are both about prayer.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Apostle Paul also
used this technique, including four times in Romans 5.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Romans 5:17 </b> <sup>17</sup> For if, by the trespass of the
one man, death reigned through that one man, <i>how much more</i> will those who receive God's abundant provision of
grace and of the gift of righteousness reign in life through the one man, Jesus
Christ. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;">(See also Roman 5:9, 10, and 15)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The writer of Hebrews was
fond of this technique as well.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Hebrews 12:9 </b> <sup>9</sup> Moreover, we have all had human
fathers who disciplined us and we respected them for it. <i>How much more</i> should we submit to the Father of our spirits and
live! <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;">(See also Hebrews 9:13-14 and 10:28-29)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><i><span style="color: red;"><span style="color: yellow;">Jesus employs three metaphors to support the parable</span><span style="color: red;"><o:p></o:p></span></span></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Luke records Jesus telling his disciples our featured
parable (Luke 11:5-8) and then following that parable with three helpful metaphors:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>1) asking, seeking,
and knocking<o:p></o:p></b></div>
<div class="MsoNormal">
<b>2) fish or snake<o:p></o:p></b></div>
<div class="MsoNormal">
<b>3) egg or scorpion</b><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke 11:9-13 </b> <sup>9</sup> "So I say to you: Ask and
it will be given to you; seek and you will find; knock and the door will be
opened to you. <sup>10</sup> For
everyone who asks receives; he who seeks finds; and to him who knocks, the door
will be opened. <sup>11</sup>
"Which of you fathers, if your son asks for {<i>11 </i>Some manuscripts
for bread, will give him a stone; or if he asks for} a fish, will give him a
snake instead? <sup>12</sup> Or if he
asks for an egg, will give him a scorpion?
<sup>13</sup> If you then, though you are evil, know how to give good
gifts to your children, how much more will your Father in heaven give the Holy
Spirit to those who ask him!"</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The closing verse (13) interprets the fish-or-snake and
egg-or-scorpion metaphors, and it gives us a strong hint of how to interpret
our featured parable. We are to interpret it as a “how much more” saying. This
is where the translation and application of the word <i>anaideia</i> comes into play as the key to understanding <i>The Parable of the Friend at Midnight.</i>
It’s a “how much more” parable, best interpreted by verse 13.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke 11:13 </b> If you then, though you are evil, know how to
give good gifts to your children, <i>how
much more</i> will your Father in heaven give the Holy Spirit to those who ask
him!"</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Note also that Jesus concludes not with asking for a new
car, but asking for the Holy Spirit. Prayer begins with this because the Spirit
is God’s personal presence and power. By asking for the Spirit, you are not
asking for specific needs, thus you are trusting the Spirit to know what you
need, what you <i>really</i> need, rather
than what you <i>think</i> you need. It’s a
way of exercising faith. You prayerfully trust God to know what you need and
what he already desires deeply to give you. It’s opening yourself to God’s
agenda by putting your agenda aside. It would be like a child sitting on
Santa’s knee and saying, “You know what I need and I trust you to give it to
me. Thanks in advance.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><i><span style="color: red;"><span style="color: yellow;">Three
ways archaeology and history help with this scene</span><span style="color: red;"><o:p></o:p></span></span></i></b></div>
<div class="MsoNormal">
<br /></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>Nighttime travel –</b> Contemporary literature to the New Testament
in the Middle East refers to people traveling at night on purpose because
of the desert heat during the day. Traveling by the relative cool of the
evening on moonlit roads was logical and common. So travelers arriving in
the middle of the night in need of bread would have likely surprised no
one among Jesus’ listeners. This probably happened all the time.</li>
</ol>
<ol start="2" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>Bread –</b> There are three things about bread in first century Palestine that
you should know.<o:p></o:p></li>
</ol>
<div class="MsoNormal" style="margin-left: .75in; mso-layout-grid-align: none; mso-list: l1 level1 lfo6; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt;"> </span><!--[endif]-->It may be that village bread-baking was put on a
rotation schedule by the women. They may have coordinated the chore so that
they all didn’t have to bake every day, and they didn’t have to bake just one
or two loaves at a time. One woman (or a few designated women) would bake a lot
of bread for the day’s consumption by the whole village. You took your turn.
You worked in shifts. This being the case, it explains why a neighbor would
have to go to another house for bread. The bread was baked by a certain woman
that day, and she had the daily stash of leftover loaves from that day. If you
had an unexpected need for bread in the middle of the night, you could discover
who baked that day simply by asking your wife. Then you would go to that house
and ask for some. <o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .75in; mso-layout-grid-align: none; mso-list: l1 level1 lfo6; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt;"> </span><!--[endif]-->This is not just a matter of the travelers being
hungry. As we might offer an unexpected visitor to come in, have a seat, have
something to eat, or have something to drink, even more so in Middle Eastern
culture, you offer (among other things) bread. It’s a matter of hospitality. It
would be shameful not to offer bread.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .75in; mso-layout-grid-align: none; mso-list: l1 level1 lfo6; text-autospace: none; text-indent: -.25in;">
<!--[if !supportLists]-->c.<span style="font-size: 7pt;"> </span><!--[endif]-->Also remember that in the Middle East, then as
sometimes today, the bread is more than a meal. It is your eating utensil. You
use it as a fork or spoon to eat other dishes provided. You pick up meats or
vegetables from a common plate or bowl with a piece of bread. You dip bread in dishes
of sauce or cups of wine. Bread dipped into something is called “sop.” It’s
like dunking your donut in coffee. The most famous biblical sop is this:<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: 1.25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;"><sup>NIV </sup><b>Matthew 26:23</b> Jesus replied, “The one who has dipped his hand into the bowl with me will
betray me.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 1.25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: 1.25in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;"><sup>ASV </sup><b>John 13:26 </b>Jesus therefore answereth, He it is, for whom I shall dip the sop, and give
it him. So when he had dipped the sop, he taketh and giveth it to Judas, <i>the
son </i>of Simon Iscariot. <sup>27 </sup>And after the sop, then entered Satan
into him. Jesus therefore saith unto him, What thou doest, do quickly. <sup>28 </sup>Now
no man at the table knew for what intent he spake this unto him.</span><o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .75in; mso-layout-grid-align: none; text-autospace: none;">
To sop is to use bread
to soak up a liquid for eating. Today this is most frequently done (perhaps more
so in the southern US) by using biscuits to sop up gravy. In this case, no fork
or spoon is required. The bread is your “utensil.” Today in Palestine this is
everywhere an everyday occurrence. Go to almost any restaurant. Plates of
various salads and hummus are brought to the table with pita bread as an
appetizer. No silverware required. Just dip and eat.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .25in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<ol start="3" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><b>Kataluma –</b> Imagine a small living space with mats spread on
the floor for the entire family to sleep on. At the back of the room is
the brick oven where coals warm the bread and the room. At the other end
is the door to the modest first century home. The father and mother sleep
next to the oven so that they can reach and provide food or water for the
children should they need them in the night. Therefore there are sleeping
children between the father and the door. This being the case, then, it is
true that the father would have to disturb his children by climbing over
them to make his way to the door to hand the neighbor some bread. Yes,
it’s a flimsy excuse, but it is nonetheless true. This fact fits both the
parable and the layout of excavated first century homes in typical Jewish
villages like Nazareth and Bethlehem.</li>
</ol>
<div class="MsoNormal" style="margin-left: .5in;">
That main living room where people
gathered, ate, and slept is called in the Bible the <b><i>kataluma</i></b>. Now perhaps it
is clearer what Luke meant in the verse describing Jesus’ birth.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="color: cyan;"><sup>NJB </sup><b>Luke 2:7</b> and she gave birth to a son, her first-born. She wrapped him in swaddling
clothes and laid him in a manger because there was no room (<i>topos</i> – spot, space, or place, not a hotel
room) for them in the living-space (<i>kataluma</i>
– not <i>pandochieon</i> which means inn).</span><o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
The manger (<i>phante</i> – animal feed trough) would have
likely been in a room or cave beneath or behind the house—a stable or sheepfold
of sorts for the family animals. Such a place would have given the privacy and
isolation needed for childbirth. People would be sleeping in the main room, and
childbirth renders the mother and others involved ritually impure. Childbirth
would defile the living room and its occupants. Therefore, since the occupied living
quarters (<i>kataluma</i>) was no place (<i>topos</i>) for labor and delivery, Mary went
to a private place, the stable or sheepfold beneath or in the back of the house,
as probably did any mother in that day giving birth at home, and she used a
manger there for Jesus’ crib as is logical for any mother of the day.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-autospace: none;">
While in <i>The Parable of the Friend at Midnight</i>,
neither childbirth nor defilement was the issue, there are still the issues of
privacy and inconvenience. The friend in need is causing a <st1:time hour="0" minute="0" w:st="on">midnight</st1:time> disturbance.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="color: yellow;"><i>Key
translation problem: the Greek word</i> </span><span style="color: red;"><span style="color: yellow;">anaideia</span><i style="color: red;"><o:p></o:p></i></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="font-family: "bwgrkl"; mso-bidi-font-family: Bwgrkl; mso-bidi-language: HE;">avnai,deia </span></b>anaideia {an-ah'-ee-die-ah'} – it means <i>shamelessness</i><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Most English translations
of the Bible translate <i>anaideia</i> as
boldness or persistence.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><sup>NIV </sup><b>Luke 11:8 </b>“I tell
you, though he will not get up and give him the bread because he is his friend,
yet because of the man's <b><i>boldness</i></b> {<i>8 </i>Or <b><i>persistence</i></b>}
he will get up and give him as much as he needs.” (emphasis mine)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But there are two major problems with translating <i>anaideia</i> as boldness or persistence:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal"><i>Anaideia</i> does not and cannot mean
boldness or persistence. It means shamelessness.<o:p></o:p></li>
</ol>
<ol start="2" style="margin-top: 0in;" type="1">
<li class="MsoNormal">It is
the sleeping man, not the man at the door asking for bread, who possesses
the trait of <i>anaideia</i> –
shamelessness.</li>
</ol>
<div class="MsoNormal">
Darby’s Translation comes closer to the original Greek
meaning:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><sup>DBY </sup><b>Luke 11:8 </b> I say to
you, Although he will not get up and give them<i> </i>to him because he is his friend, because of his <b><i>shamelessness</i></b>
(anaideia), at any rate, he will rise and give him as many as he wants.
(emphasis mine)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The man at the door is not identified by Jesus as shameless.
The man in bed is. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Why is this word consistently mistranslated and then
incorrectly applied to the man at the door? Simple. The sleeping man is the
“God character,” and Jesus can’t possibly be calling him shameless, it is
assumed. So to make this “make sense,” translators have consistently changed
shamelessness to persistence or boldness—making the message parallel to another
parable where a bold woman annoyed an unjust judge with persistent pleading to
hear her case (Luke 18:1-8 – another “how much more” parable)—and apply the
trait of bold persistence to the man at the door. By doing this, almost all
English translations have missed Jesus’ point completely.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What persistence or boldness did the man needing bread
demonstrate in Jesus’ parable? None. As Jesus describes it, the neighbor came
and asked for bread. That’s it. He asked once. What’s bold about that? What’s
persistent about that? Only if we imagine him asking again and again, louder
and louder, creating a ruckus and waking the house, can we call him bold or
persistent. But he did none of those things.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Look carefully at verse 8. It’s all about the sleeping man.
Because of his
(the sleeping man’s) shamelessness, he (the sleeping man) will get up, and he
(the sleeping man) will provide bread. It’s <i>all</i>
about the sleeping man.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But this raises the key question about the key word <i>anaideia</i>: What is this shamelessness
that motivates the sleeping man?<br />
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="color: yellow;">Anaideia
<i>= avoidance of shame</i></span><i style="color: red;"><o:p></o:p></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The reason that the unjust judge finally hears the case of
the pestering woman is not because he cares about her or even about justice. He
finally hears her case because she’s wearing him out. She’s a pain in the neck.
She won’t shut up or go away. He hears her case just to get rid of her! Jesus’
point then, in that parable, is that if this unjust judge who cares nothing for
her, who “fears neither God nor man,” and who cares little for justice, will in
the end hear her case, <i>how much more then</i>
will God who cares both for you and justice hear your prayers.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In our featured parable, however, the sleeping fellow
doesn’t change his mind and provide the bread because of the persistence/boldness
of the man at the door. And he doesn’t give bread to him just to shut him up
and get rid of him. There is another reason: <i>anaideia</i>.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
If the sleeper refuses to provide the bread, it will create
a chain reaction of negative results. The man at the door will go back to his
family and his out-of-town guests empty handed, complaining that the guy with
the bread said, “Go away!” His lame excuses about the door being locked and the
children asleep will be met with incredulity. By morning the whole village will
be abuzz.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What we may fail to realize because of our western mindset
is that this bread issue is a village hospitality issue. How a family treats
visitors reflects directly on the village. If one family mistreats a visitor,
the whole village has mistreated a visitor. Such inhospitality is the height of
shame for the village.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And here’s what’s important. The sleeping guy knows this! If
it were merely a personal matter between him and the guy asking for bread, he
wouldn’t have gotten up because, clearly, he just didn’t want to be bothered.
But more was at stake. The hospitality of the village was at stake, and if he
didn’t get up, the village would have come down on his head. He would have
brought shame not just on himself (which he didn’t care about at all), but his
refusal would have brought shame on the village. Now maybe he didn’t care about
that either, but what he did care about was the long-term anger and
ostracization his negligence would bring on him.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So the closest word in English for <i>anaideia</i> is shamelessness, but what is intended is <i>the avoidance of the shame</i> to the
village that would result from his refusal to provide bread for visitors, and,
of course the avoidance of the resulting probable sustained ire of the village
toward him. “Shame on you!” would be the cry on the streets for years to come. <i>Anaideia</i> in this context means a desired
shame-less state, a state minus (less) the shame, a state where shame has been
avoided, thus <i>anaideia</i> in the context
of this parable means<i> the avoidance of
shame</i>.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;">“I tell you though he will not give
him anything having arisen because of being his friend but because of his <i>avoidance of shame</i> he will get up and
give him whatever he wants.” (Translation of Luke 11:8 by Kenneth E. Bailey, “Poet
and Peasant”)</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The unjust judge might have had no integrity, and the
sleeping guy might have had no integrity, but God does. That’s Jesus’ point,
and he makes it with a heaping helping of humor. God has integrity because he
loves you. God acts because he cares about you. He doesn’t act just to shut you
up and get rid of you, as the judge did to the widow. And he doesn’t act
because everybody will call him shameful if he doesn’t, as the sleeping man did
to the neighbor at the door at midnight. Unlike Jesus’ “God-characters” without
integrity, you can trust God who acts out of the integrity of love and care.
Unjust and shameful are not attributes of God, says Jesus.<o:p></o:p><br />
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="color: yellow;"><i>Example: Eating on the Mount of Olives with a Palestinian family</i></span><i style="color: red;"><o:p></o:p></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I was in for a shock the first time I was invited to a
Palestinian friend’s home for dinner. His son picked me up at my hotel and
drove me to their three-story home on the <st1:place w:st="on">Mount of Olives</st1:place>.
The son, his third, was about to be married, and the top floor had just been
completed in preparation. My friend and his wife had moved to the top floor,
his two oldest sons had moved up to the second floor with their families,
leaving the bottom floor available for the youngest (third) son and his new
wife-to-be the bottom floor. He drove like a madman. But that wasn’t the shock.
Everyone drives like a madman in Jerusalem.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When I reached the top floor, the bedroom was not yet
furnished. It was a large room with windows overlooking the Judean Wilderness, <st1:city w:st="on">Jericho</st1:city>, the <st1:place w:st="on">Jordan River</st1:place> and <st1:place w:st="on">Dead Sea</st1:place>,
and the mountains of Trans-Jordan on the horizon. A full moon was rising above
the red jagged peaks.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Carpets covered with a plastic table cloth were on the floor
surrounded by cushions and pillows. I was directed to sit or recline with my
friend. The two of us were treated to hot tea, pita bread, hummus, and a
variety of salads, all served by his wife and daughters. We dipped sop from
common dishes while the sons and grandsons stood against the wall talking and
observing. Then, to my surprise, people from the village began to arrive, and
they also stood around against the walls talking and observing. Soon there were
thirty or more people watching me eat!<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yes, the villagers were welcome, and they would eventually
share in the feast of lamb, chicken, and beef, all served on large platters
with attention to presentation. But not before they watched me eat till I was
sick. They put enough food for an army in front of little ol’ me. It was an
impressive spread, as was intended. I was to be impressed, even overwhelmed, by
their generous hospitality. And I pigged out. In the southern US there is a
saying about “putting on the whole hog.” No pork was actually served, but my
friend went all out just for me.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The village came for another purpose, however. They were
witnesses. When a special guest is invited to the home of a Palestinian, it is
not just a family invitation. It is a village invitation. They were there to
insure that the village was represented properly. For if my friend had failed
to duly impress and overwhelm me with hospitality, it would not have merely
reflected on him and his family; it would have reflected on the village. They
were there to make sure that the village avoided shame—<i>anaideia</i>.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><i><span style="color: yellow;">Meaning
in light of the immediate context</span><span style="color: red;"><o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It’s about trust.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke 11:1-4</b> is the Lord’s Prayer, a prayer of trust in God.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke 11:5-8</b> is a parable (The Friend at <st1:time hour="0" minute="0" w:st="on">Midnight</st1:time>) about trusting God in prayer.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke 11:9-12</b> offers three metaphors about trusting God in prayer.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: cyan;"><b>Luke <st1:time hour="11" minute="13" w:st="on">11:13</st1:time></b>
sums up these teachings about prayer by saying that God is trustworthy to give
the Holy Spirit to those who ask for him in prayer.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Jesus follows his own personal prayer with instructions on
how to pray, with a humorous parable, and with three humorous analogies about
God’s trustworthiness when we pray. Can he be saying that the depth and sincerity
of prayer is in no way canceled out by lightening up when we approach him?
What’s all the seriousness about, all the crying, and all the groveling? Do we
really believe that posturing, posing, and pleading will make God care and love
more? We act as though we do, even today. Maybe Jesus is saying simply this:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="margin-left: .5in; text-align: center;">
<b>When you pray, you need not worry that God
is asleep</b></div>
<div align="center" class="MsoNormal" style="margin-left: .5in; text-align: center;">
<b>and will be grumpy and annoyed if you
bother him.<o:p></o:p></b><br />
<b><br /></b>
<b><br /></b>
<b><br /></b>
<br />
<div style="text-align: left;">
<span style="background-color: white; color: #333333; font-family: "helvetica neue light" , , "helvetica neue" , "helvetica" , "arial" , sans-serif; font-size: 14px; line-height: 19px;">For more on Jesus' parables see my blogs </span><span style="background-color: white; font-family: "helvetica neue light" , , "helvetica neue" , "helvetica" , "arial" , sans-serif; font-size: 14px; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="color: cyan;"><span style="background-color: white; font-family: "helvetica neue light" , , "helvetica neue" , "helvetica" , "arial" , sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; font-family: "helvetica neue light" , , "helvetica neue" , "helvetica" , "arial" , sans-serif; font-size: 14px; line-height: 19px;">and </span><span style="background-color: white; font-family: "helvetica neue light" , , "helvetica neue" , "helvetica" , "arial" , sans-serif; font-size: 14px; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="display: inline; outline: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span></div>
<div style="text-align: left;">
<span style="background-color: white; color: blue; font-family: "helvetica neue light" , , "helvetica neue" , "helvetica" , "arial" , sans-serif; font-size: 14px; line-height: 19px;"><b><br /></b></span></div>
</div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-45323313590354852232012-05-28T15:56:00.001-04:002020-03-21T12:04:55.237-04:00The Da Vinci Code: FACT?<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
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<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
I am not worried that Dan Brown's <i>The Da Vince Code</i> harms
anyone's faith. If a so-so novel brimming with falsehoods can destroy one's
faith, then one's faith was not very strong to begin with.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br />
I am, however, concerned about one thing, and it stems from Brown's statement
of "fact" at the beginning of <i>The Da Vinci Code</i>. His novel begins
with a page entitled FACT, and this quote: <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<span style="color: yellow;">"All
descriptions of artwork, architecture, documents, and secret rituals in this
novel are accurate." Dan Brown </span><o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
Brown's quote on his FACT page is displayed prominently at
the beginning of the book. Historians and biblical scholars alike have debunked
this claim over and over since the book's publication, they have done so in
dozens of articles and books (I recommend Ben Witherington's book, The Gospel
Code.), yet the public seems to have, by and large, bought this fabrication to
this day.<o:p></o:p></div>
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<br /></div>
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Whenever this comes up in conversation, someone often says to me,
"Yeah, Bert, but it's just a novel." And that is unquestionably true.
But how many bestselling novels have you read that begin with a page
entitled FACT, and how many of them have a FACT page with false claims about the Bible?<o:p></o:p></div>
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<br />
There are three inaccuracies in this single sentence about ancient documents we
call gospels:<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<span style="color: yellow;">"More than
eighty gospels were considered for the New Testament and yet only a relatively
few were chosen for inclusion - Matthew, Mark, Luke and John among them."
Dan Brown, <i>The Da Vinci Code</i>, p. 231</span><o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
Brown says this statement is factual, since the gospels are among the
documents that he claims on his FACT page to describe accurately in
his novel. But he is wrong:</div>
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<br /></div>
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</div>
<ol style="text-align: left;">
<li>We know of 32 gospels--34 if you include the
hypothetical gospels of "Q" and "Signs". Thirty-two is far
from "over eighty." </li>
<li>No one knows how many gospels were considered by
the early church for inclusion in the biblical canon. So far as we know, the
four gospels in the Bible are the only gospels that were considered. </li>
<li>When Brown wrote that relatively few gospels
were chosen for inclusion in the Bible--"Mathew, Mark, Luke and John among
them" (emphasis mine), he's wrong again. Matthew, Mark, Luke, and John are
not four among others included in the Bible. They are the <i>only</i> gospels included in the Bible.
</li>
</ol>
<!--[if !supportLists]--><o:p></o:p><br />
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<o:p></o:p></div>
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<o:p></o:p></div>
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By these three inaccuracies alone, it
must be concluded that Brown's universal claim of FACT concerning his
descriptions of documents in <i>The Da Vinci Code</i> is patently false, but there is
more.</div>
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<br />
The most absurd claim to me in Brown's novel is the claim that the four gospels
in the Bible suppress Jesus' humanity and emphasize his divinity--a repeated
claim in <i>The Da Vinci Code</i>. Brown paints this “fact” as the biggest conspiracy
and cover-up in history. He further claims that the gospels not included in the
Bible have been suppressed, and that they emphasize Jesus' humanity, and are
therefore truer than the four biblical gospels. Dan Brown has this exactly
backwards. Our four New Testament gospels - Matthew, Mark, Luke, and John -
emphasize Jesus' humanity, and the bulk of the other gospels not found in the
Bible (most of them considered to
be Gnostic gospels) emphasize Jesus' divinity. Brown, claiming
the opposite, could not be more wrong.<o:p></o:p></div>
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<br /></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgraXVR8s774CILQlQczvLt2DyBdTprvwYBq4YDMpAaWiT_5JBuAeEhnZMhDq3Q4hA7qGRRO76cB001pj866Lax17RPFbSEEA5hGDw7UNl64DS543A-mmosNb-zBYo5Gt1DW3WTbt2BmH4/s1600/dan-brown-inferno-interview-slice.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="200" data-original-width="600" height="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgraXVR8s774CILQlQczvLt2DyBdTprvwYBq4YDMpAaWiT_5JBuAeEhnZMhDq3Q4hA7qGRRO76cB001pj866Lax17RPFbSEEA5hGDw7UNl64DS543A-mmosNb-zBYo5Gt1DW3WTbt2BmH4/s640/dan-brown-inferno-interview-slice.jpg" width="640" /></a></div>
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<br /></div>
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Is Brown intentionally lying about the Bible? I don't know. Either he is a shoddy researcher or he's misleading the public on purpose for profit. If the
former, why not just apologize for his misstatements? If the latter, shame on him and buyer beware.<o:p></o:p><br />
<br />
<br />
<br /></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-54301403056436614142012-05-19T13:00:00.000-04:002020-03-21T11:26:17.210-04:00The Violent Take It By Force?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="clear: right; float: right; font-family: "times" , "times new roman" , serif; margin-bottom: 1em; margin-left: 1em;"></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Here is a saying so strange that it is avoided and therefore widely unknown. </span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span>
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTuTnkWikywf4RvjVwn6faOHr3-7Nc_Tjvb2ajMG_ma5-uAuirAY9YcHFMbKAh_CipYH1WCTPG4y_8aDe1Z-yeFjcq3VEqqx4YZo8XL7W9dDhPy6JR7EyKn9vHNBDxFuy2U-imJjM4b-A/s1600/matthew_11_12_shirts-r9aa14be47b88458ebb2cbf375a4ef5ba_8041k_512.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTuTnkWikywf4RvjVwn6faOHr3-7Nc_Tjvb2ajMG_ma5-uAuirAY9YcHFMbKAh_CipYH1WCTPG4y_8aDe1Z-yeFjcq3VEqqx4YZo8XL7W9dDhPy6JR7EyKn9vHNBDxFuy2U-imJjM4b-A/s320/matthew_11_12_shirts-r9aa14be47b88458ebb2cbf375a4ef5ba_8041k_512.jpg" width="320" /></a></div>
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;">What did Jesus mean when he said of the kingdom of heaven, ". . . the violent take it by force"?</span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: medium;"><br /></span>
</span><br />
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="color: cyan;"><b>Matthew <st1:time hour="11" minute="12" w:st="on">11:12</st1:time> </b> "From the
days of John the Baptist until now the kingdom of heaven has suffered violence,<sup>
</sup>and the violent take it by force."</span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">This is a rarely heralded quote from Jesus. I have only heard it preached once---by a female Pentecostal preacher on
one of the top Christian cable networks. Her interpretation could have been
taken from a self esteem seminar. She said that you can’t just sit around
waiting for the kingdom to come to you. (That contradicts the Scriptural stance
that the kingdom is a gift, doesn’t it? And it contradicts the Lord’s Prayer
doesn’t it? Thy kingdom <i>come</i>?) She
said you have to get up and take the kingdom by force! Thousands in her
audience were jumping up and down and cheering. They liked her saying that
Christians should be the “violent ones” who take the kingdom by "violence." Please don’t ask me why they liked it. I have no idea.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">But to be fair, the female televangelist is not
the only person to wrestle with this perplexing saying. It seems to contradict
so much of what Jesus says elsewhere about the presence of the kingdom and its
coming. What do violence and the violent have to do with kingdom living?<span style="font-size: medium;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">I won’t go into detail describing the many
optional interpretations of this verse. But here are three just to give you a
taste:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal"><span style="font-family: "times" , "times new roman" , serif; font-size: small;">Since John began to preach the nearness of the kingdom of heaven, the
kingdom has been under attack, and evil men are using violence to steal it
from the masses.<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "times" , "times new roman" , serif; font-size: small;">Since John began to preach the kingdom, evil spiritual forces have
attacked the message and the messengers, violently snatching it from the
grasp of those who desire it.<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "times" , "times new roman" , serif; font-size: small;">By doing violence to John (and soon to Jesus), violence is trying to
tear the kingdom away from you.</span></li>
</ul>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "times" , "times new roman" , serif;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">These and variations on them never satisfied me.
Then I came upon a scholarly paper written by a Jewish Christian living in Tel
Aviv, <st1:country-region w:st="on">Israel</st1:country-region>
named <span class="apple-style-span">Avram Yehoshua</span><span class="apple-style-span"> (Abraham
Joshua or Abraham Jesus!). His paper isn’t of any great length, but it is
meticulous and compelling. It’s specifically about Matthew 11:12, and it
contains no less than 55 footnotes. The 55<sup>th</sup> one caught my
attention. <o:p></o:p></span></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "times" , "times new roman" , serif;"><span class="apple-style-span">Yehoshua
credited his interpretation of Matthew 11:12 as coming from his reading of
David Biven’s <a href="http://www.blogger.com/blogger.g?blogID=3541424098637282033" name="55">“</a></span>Understanding
the Difficult Words of Jesus” (Austin, TX: Center for Judaic-Christian Studies,
1984). Bivin is a <st1:city w:st="on">Jerusalem</st1:city>
scholar who has written voluminously about the Synoptic Gospels (Matthew, Mark,
and Luke). He did his post graduate work at <st1:place w:st="on"><st1:placename w:st="on">Hebrew</st1:placename> <st1:placetype w:st="on">University</st1:placetype></st1:place>
studying Bible under the likes of David Flusser, and archaeology under the
likes of Yigael Yadin. These aren’t lightweights. </span><span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">I
heard of Flusser and his protégé, Brad Young, when I was in <st1:city w:st="on">Jerusalem</st1:city> teaching. My friend, Brian
Kvasnika, himself a student at <st1:place w:st="on"><st1:placename w:st="on">Hebrew</st1:placename>
<st1:placetype w:st="on">University</st1:placetype></st1:place> at the time,
was high on all of these guys, and I began to ask questions and read their
books. One of the things that Flusser and Young pioneered was the translation
of the Greek New Testament “back” into Hebrew, hypothesizing that our four New
Testament gospels may have originally been written in Hebrew and only later
translated into the lingua franca (commercial language) of the <st1:place w:st="on">Roman Empire</st1:place>, <i>Koine Greek</i>. They marveled at what they
found. Difficult passages in Greek seemed to make better sense in Hebrew!<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">In
the case of Matthew <st1:time hour="11" minute="12" w:st="on">11:12</st1:time>,
something unexpected happens when you translate the Greek to Hebrew. That’s
exactly what <span class="apple-style-span">Avram Yehoshua did, following the
lead of David Bivin.</span><span style="font-size: medium;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">Yehoshua
quoted the verse from the Nestle-Aland Interlinear: <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="color: cyan;">“And from the days of John the Baptist until now, the
Kingdom of the Heavens is <b>forcibly
entered</b> (<i>by-aides-zeh-tie</i>), and <b>violent
men</b> (<i>by-ace-tie</i>) <b>seize it</b>
(<i>hah-pahdz-zu-sin</i>).” (I put the three key terms in bold.)</span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">When Yehoshua
translated those three key words into Hebrew, he saw exactly what Jesus was
saying: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><u>The
first key word</u>: “The Hebrew word for 'is forcibly entered' (the Greek
by-aides-zeh-tie) is <i>poretzet </i>and comes from the Hebrew verb <i>paratz</i>. The
primary meaning of the verb <i>paratz </i>is, 'to break or tear down...e.g. a
wall...to break asunder, to break forth, as a child from the womb, Gen. 38:29;
of water, to burst forth...a torrent bursts forth...also to break out, act with
violence, Hos. 4:2'.”<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><u>The second key word</u>: “The Hebrew noun used for
'violent men' is <i>port-zeem</i> and is just the plural of the one who tears down
(the first key word, <i>poretzet</i>). These too would be breakers or breachers (of
the wall or fence).”</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><u>The third key word</u>: “The Hebrew word for 'seize it' would <i>be oh-hah-zeem</i>
and means, 'to seize...to take, catch, in hunting, to take or have possession'.
The verb also means, 'to take possession (of the land)' (i.e. <st1:country-region w:st="on">Israel</st1:country-region>, Josh.
22:9), and it also speaks of an 'eternal possession' (Gen. 17:8; 48:4; Lev.
25:34).' This parallels the possessing of the Kingdom of the Heavens in terms
of inheritance instead of 'seizing it.'”<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">With those three key Greek words translated into Hebrew,
Yehoshua translated the whole of Matthew <st1:time hour="11" minute="12" w:st="on">11:12</st1:time>
from Greek into Hebrew and then into English. This is just amazing. Here it is:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<b><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="color: cyan;">“And from the days of Yohanan (John) the
Immerser (Baptizer) until now, the Kingdom of the Heavens is being <u>breached </u>and
the <u>breachers </u>are possessing it.”</span><o:p></o:p></span></b></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">What Yehoshua immediately saw was that “Jesus was alluding
to the prophetic passage in Micah about the Messiah being the Shepherd that
would breach or tear open a section of the fence or wall of the Sheepfold . . .
for the Remnant of Israel. The Sheep (believers; breachers), would then
continue to break down and break through the fence of the sheep-pen into
greener pastures (the <st1:place w:st="on"><st1:placename w:st="on">Heavenly</st1:placename>
<st1:placetype w:st="on">Kingdom</st1:placetype></st1:place>), as they followed
their Shepherd.”<span style="font-size: medium;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div class="MsoNormal" style="margin-left: 1in;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="color: cyan;"><sup>ESV </sup><b>Micah 2:12-13 </b> I will
surely assemble all of you, O Jacob; I will gather the remnant of <st1:country-region w:st="on">Israel</st1:country-region>; I will
set them together like sheep in a fold, like a flock in its pasture, a noisy
multitude of men. <sup>13</sup> He who
opens the breach goes up before them; they break through and pass the gate,
going out by it. Their king passes on before them, the LORD at their head.</span><span style="font-size: medium;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">Yehoshua provides his own
more literal translation of Micah 2:13:<span style="font-size: medium;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><br /></span></div>
<div class="MsoNormal" style="margin-left: 1in;">
<span style="color: cyan; font-family: "times" , "times new roman" , serif; font-size: small;">“And the One breaking open will go up before them and they will break
open and they will go through the Gate and they will go out through Him and
their King will pass through before them, (with) Yahweh at their head.”</span></div>
<h2>
<span style="font-family: "times" , "times new roman" , serif; font-size: small; font-weight: normal;">Now, back to Matthew
11:12: Yehoshua’s translation of the passage back into Hebrew then into English
makes sense of this verse to me for the first time: </span></h2>
<h2>
<span style="font-family: times, "times new roman", serif; font-size: small; font-weight: normal;"><br /></span></h2>
<h2>
<span style="font-family: times, "times new roman", serif; font-size: small; font-weight: normal;">John announces the presence
of the kingdom of heaven. Jesus announces it, and he as much as claims in his own humble
way to </span><i style="font-family: times, "times new roman", serif; font-size: medium; font-weight: normal;">be </i><span style="font-family: times, "times new roman", serif; font-size: small; font-weight: normal;">its presence. He embodied a new very present reality. Jesus was cryptically and humbly announcing that </span><i style="font-family: times, "times new roman", serif; font-size: medium; font-weight: normal;">he</i><span style="font-family: times, "times new roman", serif; font-size: small; font-weight: normal;"> is the shepherd in Micah 2:12-13</span><i style="font-family: times, "times new roman", serif; font-size: medium;"><span style="font-weight: normal;">, </span>the wall breacher</i><span style="font-family: times, "times new roman", serif; font-size: small; font-weight: normal;">, the one who breaks down the barrier of sin and
death between his Father (Yahweh) and his sheep (the human race). His death and
resurrection and ascension accomplish this. And those who follow him (know and
trust him and his Father—John 17:3) will bust out into the green pastures of
the kingdom of heaven.</span></h2>
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<span style="font-family: times, "times new roman", serif; font-size: small; font-weight: normal;"><br /></span></div>
<h2>
Is that cool, or what?</h2>
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<h2>
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: medium;"><span style="font-weight: normal;">[Footnote:
</span><span style="font-weight: normal;">KINGDOM VIOLENCE: MATTHEW <st1:time hour="11" minute="12" w:st="on">11:12</st1:time>
by Avram Yehoshua</span><span style="font-weight: normal;"> <a href="http://www.seedofabraham.net/kingdomv.html">http://www.seedofabraham.net/kingdomv.html</a>]</span></span><span style="font-weight: normal;"><o:p></o:p></span></span></h2>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-weight: normal;">For more of Jesus' parables see </span></span><span style="background-color: white; line-height: 19px;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2013/09/the-absurd-parable-matthew-1823-38.html" target="_blank"><b>The Absurd Parable of the Unforgiving Slave</b></a>, <a href="http://bertgary.blogspot.com/2013/09/a-god-who-gambles-parable-of-talents.html" target="_blank"><b>The God Who Gambles</b></a>, <a href="http://bertgary.blogspot.com/2013/08/john-151-6-parable-of-vine-and-branches.html" target="_blank"><b>Parable of the Vine and Branches</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-161-8-crooked-manager-often-called.html" target="_blank"><b>The Crooked Manager</b></a>, <a href="http://bertgary.blogspot.com/2013/08/luke-115-8-friend-at-midnight.html" target="_blank"><b>The Friend at Midnight</b></a>, <a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" target="_blank"><b>Heaven Is Like a Crazy Farmer</b></a>, </span></span><span style="color: cyan;"><span style="background-color: white; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/06/he-speaks-of.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">He Speaks Of . . .</a>, <a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Salted With Fire</a>, <a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Talking Sheep and Goats</a>, <a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Is Your Eye Evil?</a>, <a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">Two Prodigals and Their Strange Father</a>, <a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" style="-webkit-transition: color 0.3s; display: inline; outline: none; transition: color 0.3s;" target="_blank">The Lazarus Parable Is Not About the Afterlife</a>,</b></span><span style="background-color: white; line-height: 19px;">and </span><span style="background-color: white; line-height: 19px;"><b><a href="http://bertgary.blogspot.com/2009/01/jesus-used-parables-like-sieve.html" style="display: inline; outline: none;" target="_blank">Jesus Used Parables Like a Sieve</a>.</b></span></span></span></div>
</div>
bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-18387848904640761092012-03-23T10:05:00.001-04:002020-03-21T01:09:41.008-04:00Two Charcoal Fires:<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-size: 14pt;">The Rehabilitation of Peter<o:p></o:p></span></b></div>
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© 2010 Bert Gary<o:p></o:p></div>
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If you go to a therapist for traditional psychoanalysis, one
of the things you will be asked to explore is the way in which the unhealed wounds
from your past are still hurting you today. The goal of the analyst is to help
you find and reenter the pain of unresolved traumas. Like a physical wound that
will not heal without treatment, emotional wounds that are ignored or denied will
fail to heal.<o:p></o:p></div>
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A key purpose then of psychoanalysis is to help you find the
courage to scan your past for memories that are unhealed and unresolved, then
to help you reexamine and re-experience those wounding moments so as to acknowledge
and release the pain. <b>Sigmund Freud </b>is credited with developing psychoanalysis
in the 19<sup>th</sup> century, and modern counselors of all varieties today still
operate under the basic assumption that those who are cut off from their pasts
cannot heal.<o:p></o:p></div>
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Should Freud be credited with the insight that one has to
revisit one’s trauma in order to heal? I seriously doubt it. There is a story in
the Bible that suggests that this notion was alive and well in the 1<sup>st</sup>
century. And it is John 21:1-17 that tells us that Jesus had this kind of
healing in mind for his disciple, Peter. The “therapy” took place on a beach
before a charcoal fire.<o:p></o:p></div>
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<b><span style="color: red;">The First Charcoal Fire</span><o:p></o:p></b></div>
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Peter and an unnamed disciple (usually presumed to have been
John) followed Jesus and the temple police who arrested him at <st1:place w:st="on">Gethsemane</st1:place>. Jesus was taken by night for questioning to
Annas’ house; Annas was the high priest Caiaphas’ father-in-law. Because John
was known to Caiaphas, he was allowed into the courtyard of the house for the proceedings,
leaving Peter outside the gate. But because John was already “in,” he was able
to influence the woman guarding the courtyard gate to admit Peter. It was a
cold night. Peter joined some of the priests’ slaves and policemen warming
themselves around a charcoal fire.<o:p></o:p></div>
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<span style="color: cyan;"><b>John <st1:time hour="18" minute="18" w:st="on">18:18</st1:time> </b> Now the
slaves and the police had made a charcoal fire because it was cold, and they
were standing around it and warming themselves. Peter also was standing with
them and warming himself.</span><o:p></o:p></div>
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Imagine, he's warming his hands with slaves and policemen. This is the context—Peter at a charcoal fire—for an
event that Jesus predicted in all four gospels.<o:p></o:p></div>
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<span style="color: cyan;"><b>John 13:37-38 </b> Peter said to him, "Lord, . . . I will
lay down my life for you." <sup>38</sup>
Jesus answered, "Will you lay down your life for me? Very truly, I tell
you, before the cock crows, you will have denied me three times.” (See also
Matt 26:34, Mk 14:30, and Lk 22:34.)</span><o:p></o:p></div>
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By the glow of charcoal embers, Peter, according to all four
gospel accounts, denied three times that he knew Jesus.<o:p></o:p></div>
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<span style="color: cyan;"><b>John 18:26-27 </b> One of the slaves of the high priest, a
relative of the man whose ear Peter had cut off, asked, "Did I not see you
in the garden with him?" <sup>27</sup>
[A third time] Peter denied it, and at that moment the cock crowed.<o:p></o:p></span></div>
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<span style="color: cyan;"><b>Luke 22:61-62</b> The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." 62 And he went out and wept bitterly. </span></div>
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Peter left that place weeping
bitterly (Matt 26:75; Lk 22:62). This event had immediate and lingering effects
on Peter, as the Bible tells it.<o:p></o:p><br />
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<b><span style="color: red;">Peter Resigns</span><o:p></o:p></b></div>
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Mark records that, in the tomb of Jesus, Peter was mentioned
by name by “a young man dressed in white,” whom we presume was an angel. The
young man was seated in the tomb when the women entered it. He told them not to
be alarmed, that Jesus had risen, and then he gave them an assignment:<o:p></o:p></div>
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<span style="color: cyan;"><b>Mark 16:7 </b> “. . . go, tell his disciples <i>and Peter</i> that he is going ahead of you
to <st1:place w:st="on">Galilee</st1:place>; there you will see him, just as he
told you.” (emphasis mine)</span><o:p></o:p></div>
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Apparently Peter had “quit.” The young man told the women to
give a message to the disciples, and to also give the message to Peter. If
Peter still considered himself to be a disciple of Jesus, there would have been
no need to mention him separately.<o:p></o:p></div>
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<a href="http://t1.gstatic.com/images?q=tbn:ANd9GcR4dnuqOIn1uDoVr-i7Eej_LpwLa9GMInfX6_70iTxmO_lkU7wflrG7Ubu2sg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://t1.gstatic.com/images?q=tbn:ANd9GcR4dnuqOIn1uDoVr-i7Eej_LpwLa9GMInfX6_70iTxmO_lkU7wflrG7Ubu2sg" /></a>There is no way to read Peter’s mind concerning this.
However, because he is not named as a disciple by the young man, the strong
implication is that, in Peter’s mind, no one who denies a man three times can
consider himself to be a disciple of that man; to deny Jesus is to deny discipleship.
<o:p></o:p></div>
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So Peter left the charcoal fire a broken man, weeping
bitterly, and all alone. Having denied his Lord, thereby canceling his
discipleship, Peter was no longer an associate of John or Andrew or Matthew or
the others. He was isolated with only his failure and grief for company. That
is a lot of pain to be carrying alone.<o:p></o:p></div>
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The news of Jesus’ resurrection, however, caused
Peter—against all odds—to reunite with the disciples. Peter lost a footrace
with John to the empty tomb. The Lord later appeared to them all behind locked
doors, with Peter present. What brought him back? What made it possible for him
to show his face?<o:p></o:p></div>
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There is an appearance of the Lord, often overlooked, that
may have brought Peter out of hiding and back into the circle of old friends. Luke
tells us that Jesus, on the day of his resurrection, appeared alone to Peter, though
Luke does not record the details of the event. Cleopas and another disciple
were going home to Emmaus when they were visited by the risen Lord (Lk
24:13-33). They ran back to <st1:city w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:city>
to find the apostles to tell them. The disciples from Emmaus seemed surprised
to find the eleven all gathered together in the same place, and before they
could share their good news, the eleven told them that the Lord had appeared to
Simon Peter.<o:p></o:p></div>
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<span style="color: cyan;"><b>Luke 24:33-34 </b> That same hour they got up and returned to <st1:city w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:city>; and they found
the eleven and their companions gathered together. <sup>34</sup> They were saying, "The
Lord has risen indeed, and he has appeared to Simon!"</span><o:p></o:p></div>
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Paul confirms this—that the Lord appeared individually to
Peter. <o:p></o:p></div>
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<span style="color: cyan;"><b>1 Corinthians 15:3-5 </b> For I handed on to you as of first importance
what I in turn had received: that Christ died for our sins in accordance with
the scriptures, <sup>4</sup> and that he
was buried, and that he was raised on the third day in accordance with the
scriptures, <sup>5</sup> and that <i>he appeared to Cephas, then to the twelve</i>.
(emphasis mine)</span><o:p></o:p></div>
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Jesus nicknamed Simon “Cephas” in Aramaic, which means rock.
<i>Cephus</i> in Greek is <i>Petros</i>. <i>Petros</i> in English is Peter. Simon Peter might not have been with
the other ten when Jesus appeared to them. But apparently Jesus wanted him
there. Perhaps that is why Jesus appeared to Peter alone first. Peter was torn
from his isolation and self-loathing by something. And that something would
have had to have been something dramatic. According to Luke 24:33-34 and 1
Corinthians 15:3-5 above, it was: Jesus rose from the dead and appeared to Peter
and talked to him. The result? Peter went to see his friends and gave them the
news.<o:p></o:p><br />
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<b><span style="color: red;">Peter Goes Back To His Old Job</span></b><br />
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Although Peter saw the risen Lord alone and then two more
times with the other ten behind locked doors in Jerusalem, Peter nonetheless
decided to return to the Sea of Galilee, return to his home, and return to his
old job.<o:p></o:p></div>
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<span style="color: cyan;"><b>John 21:3 </b> Simon Peter said to them, "I am going
fishing." They said to him, "We will go with you." They went out
and got into the boat, but that night they caught nothing.</span><o:p></o:p></div>
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I do not want to read too much into this, but his return to
former things suggests that while Peter had reunited with his friends, he clearly
had not decided to continue in Jesus’ ministry. Quite the opposite! He returned
to his trade, fishing. He still may not have considered himself to be worthy of
discipleship. He went on no missionary journey. On the contrary, he went back
to his former life, almost as if nothing had happened.<o:p></o:p></div>
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Not wanting to project 21<sup>st</sup> century psychological
awareness onto biblical characters, I am nonetheless aware of the yearning of
wounded, grieving people to return to normalcy, to routine, as a source of
comfort. Perhaps this is in part Peter’s motivation. Or perhaps he just needed
the money.<o:p></o:p></div>
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My heart is cheered—though I say this with hesitation—that
Peter’s colleagues went with him on the boat. They too could have simply needed
the money. Or perhaps they were just bored. But I see more than that. I see
Peter’s friends accompanying their troubled friend out of love and concern.
Thomas, Nathaniel, James, John, and two others heard Peter say, “I’m going
fishing.” Peter did not invite them along. He was going whether they joined him.
But they did not let Peter go alone. This to me hints at both their concern for
Peter’s spiritual well-being and their desire to support him.<o:p></o:p></div>
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Fishermen fished by night on the Sea, and they stripped down
to do it. After a full night’s work—work that I hope was therapeutic for Peter
and his friends—John specifically records that they caught nothing. This, for
me, harkens back to the Lord’s original call on Peter’s life. He is not
supposed to be fishing for fish anymore, but to be fishing for people.<o:p></o:p></div>
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<span style="color: cyan;"><b>Matthew 4:18-19 </b> As he walked by the Sea of Galilee, he saw
two brothers, Simon, who is called Peter, and Andrew his brother, casting a net
into the sea -- for they were fishermen.
<sup>19</sup> And he said to them, “Follow me, and I will make you fish
for people."</span><o:p></o:p></div>
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That they caught no fish
seems a subtle reminder that Peter’s call to discipleship, his call to fish for
people instead of fish, was still in tact, at least from the Lord’s end. Peter
may no longer have believed himself to be a disciple, to be worthy of
discipleship, but the empty nets may have been a divine message: <i>Going back to fishing for fish is just not
going to work, Peter.</i><o:p></o:p></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh320wCXzgm-UNvpJOFgH__y8rZSeMcv42Si1PBrKGYSZMCaxuSlMZkTQNnXr0BQv1302op1OwkTqLyaCdrHa-NOfvbyANeDC-CMbGdKC1hDk3zdWi8MFcRnCiFuYWB2n-fJ67DImJTjBI/s1600/jesus+on+beach.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="369" data-original-width="500" height="236" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh320wCXzgm-UNvpJOFgH__y8rZSeMcv42Si1PBrKGYSZMCaxuSlMZkTQNnXr0BQv1302op1OwkTqLyaCdrHa-NOfvbyANeDC-CMbGdKC1hDk3zdWi8MFcRnCiFuYWB2n-fJ67DImJTjBI/s320/jesus+on+beach.jpg" width="320" /></a>John’s Gospel alone (Chapter 21) tells this story of an
additional resurrection appearance to seven fishermen on the shore of the <st1:place w:st="on">Sea of Galilee</st1:place>. The sun rose, and the men in the boat saw
“a man” on the beach. He asked the question that torments all fishermen: <i>Did you catch anything?</i> <i>No</i>, they said. <i>Put your nets out on the right side of the boat and you will</i>, said
the man. <o:p></o:p></div>
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John 21 reminds us of a previous event recorded in Luke 5,
when Jesus was finished teaching a crowd on the shore while sitting in Peter’s
boat. On that occasion Jesus told Peter to launch out into deep water and put
down his nets. It was the middle of the day, the wrong time to fish. And deep
water is not the best place on the <st1:place w:st="on">Sea of Galilee</st1:place>
for a catch. So Peter complained about these absurd fishing instructions given
to him, a master fisherman, by a land-loving construction worker from land-locked
<st1:city w:st="on"><st1:place w:st="on">Nazareth</st1:place></st1:city>. But
Peter did it anyway, and they caught so many fish that the nets began to break
and the boat began to sink. Peter’s response is most interesting.<o:p></o:p></div>
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<span style="color: cyan;"><b>Luke 5:8 </b> But when Simon Peter saw it, he fell down at
Jesus' knees, saying, "Go away from me, Lord, for I am a sinful man!"</span><o:p></o:p></div>
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Even then, Peter saw himself as unworthy. Given his three
denials, how much more unworthy Peter must have felt, regardless of Jesus’
resurrection appearances.<o:p></o:p></div>
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Back to John 21, Peter and the boys did as “the man” on the
beach instructed, and they took in a haul of 153 fish (verse 11), yet this time
the net surprisingly did not break. The specific number of fish and the
specification that the net did not break are interesting details that beg for
interpretation, so I will give it a shot.<o:p></o:p></div>
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The interpretations of the 153 fish are numerous and
inconclusive. It is interesting, however, that 153 is the sum of the numbers 1
through 17, and 153 dots can be arranged into an equilateral triangle with 17
dots on each side. <o:p></o:p></div>
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Is this a veiled reference to the Trinity, or perhaps a
symbolic reference to Jesus’ parabolic “fish of every kind,” (Matt <st1:time hour="13" minute="47" w:st="on">13:47</st1:time>—see below) comparing the
kingdom to a complete haul of humanity? If the latter, then we are back to
Peter’s call to discipleship being one as a “fisher of men.” Perhaps the
promise of the 153 fish is that the kingdom catch will be full, and the kingdom
nets will not break.<o:p></o:p></div>
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<span style="color: cyan;"><b>Matthew <st1:time hour="13" minute="47" w:st="on">13:47</st1:time></b> “Again,
the kingdom of heaven is like a net that was thrown into the sea and caught
fish of every kind . . .”</span><o:p></o:p></div>
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“The beloved disciple,” whom we presume to be John, had to
tell Peter the obvious. “The man” on the beach was the risen Lord. Was Peter just
dim, or does grief dull one’s perceptions? In either case, Peter could not wait
for the boat to bring him ashore. Showing that he still had passion for Jesus,
he threw on his clothes, dove in, and swam for it.<o:p></o:p></div>
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<b><span style="color: red;">The Second Charcoal Fire</span><o:p></o:p></b></div>
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What did Peter see as he emerged from the cold water? There
on the beach was Jesus and <i>a charcoal
fire</i>. Was he yet again too dim or grief-stricken to see it? Not likely,
because he no doubt also smelled the unforgettable odor of burning charcoal.
Smells trigger memories like nothing else. How is it that we have missed this,
though many of us have read it repeatedly over the years?<o:p></o:p></div>
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There are only two charcoal fires (<i>anthrakia</i>) in the Gospel of John. Moreover, there are only two charcoal fires
in the entire Bible, and Peter is at both of them. Jesus had not gathered
driftwood when he got to the beach that morning. He <i>brought</i> charcoal. What was he up to?<o:p></o:p></div>
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Jesus invited them all to breakfast. It is hard to deny the
Eucharistic overtones, and this harkens back to “the last supper” when Jesus
predicted that Peter would deny him three times before the cock crowed. This
seems beyond coincidence.<o:p></o:p></div>
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Around the first charcoal fire at Annas’ home, Peter denied
Jesus <i>three times</i>. Around the second
charcoal fire on the beach, Jesus asked Peter if he loved him <i>three times</i>, and told Peter to feed his
flock <i>three times</i>. Certainly the second
charcoal fire was no accident. And the fact that Jesus likewise asked Peter exactly
three times if he loved him, and commissioned him exactly three times to return
to a missionary ministry were not accidents either. This event has been called “threefold
grace for a threefold denial.”<o:p></o:p></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhi8uj02XvJk8s-r5glS15-wlUOFLOehEPQBme-cEw9eGrNkauVTi_5rpSgChMy7FVdOuzb9QoxtN1PiHhXa0rUca103EHVem7twNBTARyyHEjPJDzS__KxyLMM-3Uiq32J1J0gz2SocPM/s1600/agape-love.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="349" data-original-width="479" height="145" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhi8uj02XvJk8s-r5glS15-wlUOFLOehEPQBme-cEw9eGrNkauVTi_5rpSgChMy7FVdOuzb9QoxtN1PiHhXa0rUca103EHVem7twNBTARyyHEjPJDzS__KxyLMM-3Uiq32J1J0gz2SocPM/s200/agape-love.jpg" width="200" /></a>The first two times Jesus asked Peter if he loved him, the
word for love in the original Greek is <i>agape</i>—meaning
the kind of unconditional love with which God loves. In Peter’s two replies to
this question, however, he affirmed that he loved Jesus, but the word for love
that Peter used in the original Greek is <i>phileo</i>—meaning
the kind of loving affection one has for a friend, as in a “brotherly love,”
thus the city of <st1:city w:st="on"><st1:place w:st="on">Philadelphia</st1:place></st1:city>
means “city of brotherly love.” Yet when Jesus asked Peter the third time—<i>Do you love me?</i>—Jesus gently
accommodated Peter. Instead of using the word <i>agape</i> that time, Jesus changed to <i>phileo</i>, communicating that while he wants Peter’s <i>agape</i>, Peter’s <i>phileo</i> will do. And just as Jesus abandoned <i>agape</i> for <i>phileo</i>, note
that Jesus also abandoned his fishing metaphor for a new one—shepherding—sensing
perhaps that a new image for Peter’s ministry was needed, one that would carry
him far beyond the Sea of Galilee.<o:p></o:p></div>
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John specifically says that Peter was <i>grieved</i> when Jesus asked him a third time whether he loved him (Jn <st1:time hour="21" minute="17" w:st="on">21:17</st1:time>), even though Jesus
accommodated him by changing the word from <i>agape</i>
to <i>phileo</i>. One might assume that
Peter was grieved merely because of the repetitions of the question, as if
Jesus did not believe him. But I am convinced there is oh-so-much more to that
word <i>grieved</i>. The Greek word is <i>lupeo</i>. It means hurt, pained, injured, distressed,
troubled in heart, sorrowful, deeply sorry, and sad. It can even mean “in
tears.” What if Jesus’ third question connected Peter to his third denial, to the
smell of charcoal in cold darkness of Annas’ courtyard, to the sound of a cock
crowing? What if it is indeed tears of grief, the grief of a man returning to
an earlier fire to re-experience the bitterness of those <st1:city w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:city> tears? And moreover, what if that
is exactly what Jesus intended on the beach by the Sea? What if he intended
Peter’s return to a charcoal fire to heal him from his crippling <i>lupeo</i>?<o:p></o:p><br />
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<b><span style="color: red;">Jesus Christ: Psychoanalyst?</span><o:p></o:p></b></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjS174RZHyIkG9OUkOerkq7nD9tEIv_6e0XLcSmhsA91vcAk9beB75KrE6k1VBXadHKpNvPrNVS62fSIg6TOsrbJMArlZOneanj95y3VrBbXXCnMlF_dd6q_r-ybmBXO9FOQ74o1W6U14s/s1600/JesusPeter.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="400" data-original-width="300" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjS174RZHyIkG9OUkOerkq7nD9tEIv_6e0XLcSmhsA91vcAk9beB75KrE6k1VBXadHKpNvPrNVS62fSIg6TOsrbJMArlZOneanj95y3VrBbXXCnMlF_dd6q_r-ybmBXO9FOQ74o1W6U14s/s320/JesusPeter.jpg" width="240" /></a>Again, I resist projecting 19<sup>th</sup> – 21<sup>st</sup>
century psychological awareness onto unsuspecting 1<sup>st</sup> century
biblical characters. Yet doing so is unnecessary to make this observation: Modern
psychoanalysis and other therapies help people heal from past wounds by
returning them to those wounds to face them; Jesus did the same for Peter by
literally returning him to a charcoal fire. Call it psychoanalysis or not,
Jesus helped Peter to heal.<o:p></o:p></div>
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<a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a>This story has been called by many “The Rehabilitation of
Peter.” I like that. For this story is not just a story of Jesus redirecting
Peter back to discipleship and ministry. It is also a story of the Lord’s tender
healing of a wounded friend.<o:p></o:p></div>
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[All biblical quotes are from the NRSV.]<o:p></o:p></div>
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This blog was published in a beautiful layout by Plain Truth Magazine: <b><span style="color: cyan;"><a href="https://docplayer.net/6694332-The-rehabilitation-of-peter.html" target="_blank">Two Charcoal Fires: The Rehabilitation of Peter</a></span></b><br />
<b><br /></b>
For more from the New Testament Gospels, you might try <span style="color: blue;"><span style="font-weight: bold;"><a href="http://bertgary.blogspot.com/2009/07/heaven-is-like-crazy-farmer.html" target="_blank"><span style="color: cyan;">Heaven Is Like a Crazy Farmer</span></a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2009/04/salted-with-fire.html" target="_blank"><span style="color: cyan;">Salted with Fire</span></a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2009/03/is-your-eye-evil.html" target="_blank"><span style="color: cyan;">Is Your Eye Evil?</span></a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2009/03/two-prodigals-and-their-strange-father.html" target="_blank"><span style="color: cyan;">A Strange Father and His Two Prodigals</span></a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2009/03/talking-sheep-and-goats-not-afterlife.html" target="_blank"><span style="color: cyan;">Talking Sheep and Goats: Not an Afterlife Documentary</span></a><span style="color: blue;">, </span><a href="http://bertgary.blogspot.com/2009/02/lazarus-parable-is-not-about-afterlife.html" target="_blank"><span style="color: cyan;">The Lazarus Parable Is Not About the Afterlife</span></a><span style="color: blue;">, </span></span><span style="color: blue;">and </span><a href="http://bertgary.blogspot.com/2008/09/born-again-or-from-above.html" style="font-weight: bold;" target="_blank"><span style="color: cyan;">Born Again or From Above?</span></a><span style="color: blue;"> </span></span></div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-66080377989838557762011-12-13T22:17:00.003-05:002020-03-21T00:43:17.214-04:00When Was Jesus Born?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">June is identified as the month when sheep would be taken into agricultural fields to graze on stubble following the wheat harvest. Such fields were usually enclosed with a low stone wall that served as an extra-large sheepfold for warm summer nights. Shepherds would be on guard that none escaped and that no predators or thieves got in.</span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">In cold months like late December the sheep were often kept in the fold at home in a cave beneath or adjacent to the owner’s house; there they fed on hay or grain stored by the owner for those lean months, and the sheep stayed warmer in the shelter of the home sheepfold. In the spring and fall they grazed in the wilderness, wherever the shepherd could find something growing wild. Assuming the accuracy of the biblical account, that the Bethlehem shepherds had taken their flocks into the agricultural fields to eat stubble </span><span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">(Luke 2:8)</span><span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">, Jesus was more likely born after the wheat harvest on a balmy summer night in June than in cold, barren December.</span></div>
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<tr><td style="text-align: center;"><a href="http://nearemmaus.files.wordpress.com/2011/11/origen.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://nearemmaus.files.wordpress.com/2011/11/origen.jpg" width="168" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Origin of Alexandria</td></tr>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">There is in the written record before 200 AD no suggestion of possible dates for Jesus’ birth. Origen of Alexandria in the 2<sup>nd</sup> century mocked Roman’s celebrations of birthdays as a thoroughly pagan practice suggesting that Christians for 200 years may have shied away from speculation about a birth anniversary for Jesus seeing it as a violation of their religious sensibilities.<o:p></o:p></span></div>
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<tr><td style="text-align: center;"><a href="http://liturgyandmusic.files.wordpress.com/2010/12/clement.gif" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://liturgyandmusic.files.wordpress.com/2010/12/clement.gif" width="156" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Clement of Alexandria</td></tr>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">Around 200 AD, however, in the earliest known writings that mention Jesus’ possible birthday, Clement of Alexandria mentions five dates. Adjusting to our modern calendar, Clement says that different Christian groups selected different dates, those being March 21, April 15, April 20, April 21, and May 20. He made no mention of December 25. (Clement, <i>Stromateis </i>1.21.145.) Note that only May 20 is close to June, the time when shepherds would have been allowed to graze their sheep in the stubble of agricultural fields.<o:p></o:p></span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">By the 4<sup>th</sup> century two dates emerged and they are still celebrated worldwide today. Most Christian churches commemorate the birth of Jesus on December 25. Some groups, typically in the “east,” celebrate on January 6. (A few celebrate on January 7 or 19, depending on the calendars they use and how they calculate the date moving from one calendar to another.)<o:p></o:p></span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">The most popular theory for December 25, touted by lay persons and scholars alike, is that Christians borrowed the timeframe, if not the date, of the popular pagan Saturnalia festival in late December. Paired with this “borrowing” is the Roman festival of the birth of Sol Invictus, <i>The Unconquered Sun</i>, on December 25. The problem with this theory, though it sounds oh-so convincing, is that no Christian writings from the time support it. It wasn’t until the 18<sup>th</sup> and 19<sup>th</sup> centuries that this theory caught on. But if this theory is wrong, why <i>did</i> the early church choose December 25?<o:p></o:p></span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">Contrary to popular opinion, December 25 was not chosen because it was already a pagan holiday. It was chosen with a theological purpose in mind. Because Jesus’ date of crucifixion was established on March 25, the early church hypothesized that that same date marked the day of his conception by the Holy Spirit. Conceived on March 25 and crucified on March 25, conceived on the date on which he was destined to die, they added exactly 9 months to mark December 25 as his birthday. Most people don’t know that. This is more than a theory. It is attested to by Tertullian, Augustine, and several others.<o:p></o:p></span></div>
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<tr><td class="tr-caption" style="text-align: center;"><span style="background-color: black;"><span style="color: yellow;">Augustine of Hippo</span></span></td></tr>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;"><span class="Apple-style-span" style="background-color: black; color: yellow;"><span class="apple-converted-space"> </span><span class="apple-style-span">“For he [Jesus] is believed to have been conceived on the 25th of March, upon which day also he suffered; so the womb of the Virgin, in which he was conceived, where no one of mortals was begotten, corresponds to the new grave in which he was buried, wherein was never man laid, neither before him nor since. But he was born, according to tradition, upon December the 25th.” (Augustine,</span><span class="apple-converted-space"> </span><i style="text-align: -webkit-auto;">Sermon</i><span class="apple-converted-space"><span style="float: none; text-align: -webkit-auto;"> </span><span class="apple-style-span">202. Around 400 AD)</span></span></span><o:p></o:p></span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">The “eastern” tradition of Jesus’ birth on January 6 was calculated the same way as December 25, but they began with April 6 as the date of both Jesus’ conception and crucifixion. They used the local Greek calendar month of Artemisios instead of the Hebrew calendar month of Nisan, thus the discrepancy between December 25 and January 6 that exists to this day.</span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">I draw two conclusions from all of this:</span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">1. No one knows Jesus’ birthday; and for the first 200 years of the existence of the church no one cared. June, not December, would have been the month that sheep were allowed into the fields, but even this detail from Luke was given not to pinpoint Jesus’ birthday, but to convey the story as it had been “. . . handed on to us by those who from the beginning were eyewitnesses . . .” (Luke 1:2). For most of the Christian world, that December 25 is not likely the actual birthday of Jesus is unimportant. Any day will do since we can’t know the real date.</span></div>
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<span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">2. There is profound meaning in the theological connection of Jesus’ conception and his crucifixion on the same date, March 25, exactly nine months before December 25. The day he was conceived in the womb was joined to the day he was laid in a tomb. The date on which Jesus “bowed his head and gave up his spirit” is paired with the date on which the Spirit of the “most high” overshadowed Mary and conceived Jesus within her. By pairing these two events on the same date, March 25, the early church saw the promise of his salvific death on the cross as present in his conception in the womb. They perceived the destiny of the man even as he was conceived. He was conceived to die for the sins of the world.</span><br />
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<span style="font-family: times, "times new roman", serif; font-size: large;">For a discussion of the year Jesus was born, see my </span><span style="color: cyan; font-family: times, "times new roman", serif; font-size: large;">blog </span><span style="font-family: times, "times new roman", serif; font-size: large;"><a href="http://bertgary.blogspot.com/2010/12/8-bc.html" target="_blank"><b><span style="color: cyan;">8 B.C.</span></b></a></span><span style="color: cyan; font-family: times, "times new roman", serif; font-size: large;"> </span><span style="font-family: times, "times new roman", serif; font-size: large;">For a look at the biblical circumstances of his birth—in contrast to Christmas pageants, cantatas, plays, and nativity scenes—see my blog</span><span style="color: cyan; font-family: times, "times new roman", serif; font-size: large;"> <span style="color: blue;"><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2009/01/are-kids-christmas-plays-biblical.html" target="_blank"><b><span style="color: cyan;">Are Kids' Christmas Plays Biblical?</span></b></a></span> </span></span><span style="font-family: times, "times new roman", serif; font-size: large;">Also see</span><span style="font-family: times, "times new roman", serif; font-size: large;"> <b><span style="color: blue;"> </span><a href="http://bertgary.blogspot.com/2013/12/a-brief-dictionary-of-jesus-birth.html" target="_blank"><span style="color: cyan;">A Brief Dictionary of Jesus' Birth</span></a><span style="color: blue;"> </span></b>and<b> <a href="https://bertgary.blogspot.com/2014/12/v-behaviorurldefaultvmlo.html" target="_blank"><span style="color: cyan;">Jesus' Birth and Childhood in Chronology</span></a><span style="color: blue;">.</span></b></span></div>
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<a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><span class="Apple-style-span" style="font-family: "times" , "times new roman" , serif; font-size: large;">For more detailed reading, see Andrew McGowan’s article <a href="https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/jesus-historical-jesus/how-december-25-became-christmas/" target="_blank"><span style="color: cyan;">How December 25 Became Christmas</span></a>. You might also read the article on shepherding from the book “Jesus and His World” by Rousseau and Arav.</span><span style="font-family: "times new roman" , serif; font-size: 12pt;"><o:p></o:p></span></div>
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com0tag:blogger.com,1999:blog-3541424098637282033.post-26498011415371346462011-11-05T22:35:00.018-04:002020-03-21T00:29:33.335-04:00666<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Six hundred and sixty-six might be the most famous and misunderstood number ever written. For us to understand its true meaning, we need to explore the practice of <i>gematria</i>.</b></div>
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<b>The letters of the alphabet in the ancient Hebrew and Greek are assigned numerical equivalents. The letters of a person’s name, for example, can be added up to yield a number. On a wall excavated in ancient Pompeii, a city frozen in time by the hot ash of Mt. Vesuvius’ deadly eruption in A.D. 79, a graffiti reads: “I love the girl whose name is phi mu epsilon (a sum of 545 in Greek).”</b></div>
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<b>Jesus’ name has a numerical value in Greek gematria too:</b><br />
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Jesus = <span style="font-family: "symbol";">IhsouV </span>= 10+8+200+70+400+200 = 888</span></h4>
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<b>The Greek letters of Caesar Nero (Neron Kaiser) when transliterated in Hebrew letters adds up to 666. </b></div>
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<b> <span style="color: yellow;">666 = Nun + Resh + Vav + Nun + Kuf + Samekh + Resh<o:p></o:p></span></b></div>
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<b><span style="color: yellow;"> 50 200 6 50 100 60 200<o:p></o:p></span></b></div>
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<b>All of the excellent commentaries that I’ve read on Revelation agree. Multiple possibilities for 666 are explored, but they all lean toward the “Nero Caesar” interpretation as the best. But Nero was long dead when John wrote his apocalypse. That’s where Revelation 13:3 comes in.<span style="color: magenta;"><o:p></o:p></span></b></div>
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<b><span class="Apple-style-span" style="color: cyan;">Revelation 13:3 One of its heads seemed to have received a death-blow, but its mortal wound<sup> </sup>had been healed. In amazement the whole earth followed the beast.</span></b></div>
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<a href="https://encrypted-tbn0.google.com/images?q=tbn:ANd9GcTMoZooYwOAQx7uKXegiYakO77wvz7uCx5gL7SQyDDguPl1_J4s" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><b><img border="0" height="200" src="https://encrypted-tbn0.google.com/images?q=tbn:ANd9GcTMoZooYwOAQx7uKXegiYakO77wvz7uCx5gL7SQyDDguPl1_J4s" width="144" /></b></a><b>Nero (pictured) was a persecutor of Jews and Christians. He committed suicide in A.D. 68. The Emperor Domitian (ruled A.D. 81-96), who was given the nickname “The Beast” by Romans, Greeks, Christians and Jews, enforced the emperor worship initiated by Nero. </b></div>
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<b>The emperor cult in Ephesus was set up by Domitian in A.D. 89, and this may be the crucial event that sparked a Christian reaction. How could Christians (who say that Jesus is Lord) go to the <st1:place w:st="on"><st1:placetype w:st="on">Temple</st1:placetype> of <st1:placename w:st="on">Domitian</st1:placename></st1:place> and worship him as lord? And note this. Many saw Domitian as a reincarnation of Nero, i.e. the beast “whose mortal wound had been healed.” (Revelation 13:12) <o:p></o:p></b></div>
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<b>Domitian was called “the bald Nero” because of his, well, <i>baldness</i>, and because of the persistent rumor that he was <i>Nero returned</i>. (Domitian is not bald in paintings and statues because he decreed that any artist who portrayed him as bald would be killed.) This false “resurrection” of the mortally wounded Nero-666-beast in the person of Domitian was a lying mockery of the resurrected Jesus who is envisioned by John as “a Lamb standing as if it had been slaughtered.” (Revelation 5:6) If under Domitian’s rule John was arrested and imprisoned, you can imagine that the Ephesian church (and the other six churches as well) had no warm feelings for their falsely resurrected, God-pretending, beastly emperor.<o:p></o:p></b></div>
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<b>What is the mark of the beast on the hand and forehead all about? Here’s the quote:</b></div>
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<b><span class="Apple-style-span" style="color: cyan;">Revelation 13:16-17 Also it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, <sup>17</sup> so that no one can buy or sell who does not have the mark, that is, the name of the beast or the number of its name. (see also Revelation 14:9-11, 16:2, <st1:time hour="19" minute="20" w:st="on">19:20</st1:time>, 20:4)</span></b></div>
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<b>This quote claims that you can’t buy and sell anything without the “mark of the beast” on your hand or your forehead. We can forget all the wild, futuristic speculations about this and just do a little bit of history.</b></div>
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<b>The formula "our Lord and God,” as we learn from the imperial biographies of Suetonius, was introduced by Domitian into the cult of emperor worship as an expression of homage. He mandated that his procurators should introduce the formula, "our Lord and God commands," into all official documents. As a result, it became the custom to address Domitian as <i>Dominus ac Deus noster </i>(our Lord and God).<span style="font-size: 8pt;"> (MOUNCE, <i>Revelation</i>, 140, writes on Rev 4,11, "our Lord and God" was introduced into the cult of emperor worship by Domitian’. LILJE, <i>Last Book of the Bible</i>, 108-109.)</span></b><br />
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<b>Here’s the actual Suetonius quote: </b><br />
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<b><span class="Apple-style-span" style="color: yellow;">“With no less arrogance he began as follows in dictating a circular letter in the name of his procurators, "Our Master (Lord) and our God bids that this be done." And so the custom arose of henceforth addressing him in no other way, even in writing or in conversation.” <span style="font-size: 8pt;">(Suetonius: De Vita Caesarum—Domitianus, c. 110 A.D., XIII)</span></span></b><br />
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<b>The equivalent of Dominus (Master) in Latin is Kyrios (Lord) in Greek.</b><br />
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<b>Most emperors, if not all, were deified beginning with Julius Caesar. But the title “lord and god” is associated only with Domitian. This association is perhaps the main reason that the Book of Revelation is dated to Domitian’s reign. John used that <i>exact</i> phrase to refer not to the Nero/Domitian/Emperor Cult/666 beast, but to God:</b><br />
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<b><span class="Apple-style-span" style="color: cyan;">Revelation 4:11 "You are worthy, <i>our Lord and God, </i>to receive glory and honor and power, for you created all things, and by your will they existed and were created." (italics mine)</span></b></div>
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<b>Moreover, Revelation 4:11 is the only place in the entire Bible that the phrases “lord and god” or “our lord and god” occurs.</b><br />
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<span lang="IT" style="color: yellow; font-family: "bwgrkl";"><b>o` ku,rioj kai. o` qeo.j h`mw/n<o:p></o:p></b></span></div>
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<i><b><span class="Apple-style-span" style="color: yellow;">the lord and the god of us</span><o:p></o:p></b></i></div>
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<b>This is beyond coincidence and firmly dates the Book of Revelation to Domitian’s reign. It also clarifies John’s concerns.</b></div>
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href="data:image/jpg;base64,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imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><b></b></a><b>For obvious reasons John is concerned about the emperor, his idolatrous cult, his idolatrous title, and his idolatrous image in temples and on currency. </b><b>Domitian’s massive head and arm (pictured from the Selçuk museum) are all that remain of the colossal, 18-meter statue of him that the citizens of Ephesus were required to worshiped. This photo shows what is left of the very “image of the beast” in Revelation 13:15. It stood in a temple here:</b></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEin50aJrA7VB8JtJLD4hmkffyPin2WD71AxCtKqhYnfs_LozOSWQ8F4dfoYdzK_pxTZwcrh-Ef-M6ucloZYajjljyU2DMxmJeBhSpLeaklhEMD1g7LPLfP1e1IaeWHdoaEMRuryb2ow3lY/s1600/Terrace-of-the-Temple-of-Domitian.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="546" data-original-width="820" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEin50aJrA7VB8JtJLD4hmkffyPin2WD71AxCtKqhYnfs_LozOSWQ8F4dfoYdzK_pxTZwcrh-Ef-M6ucloZYajjljyU2DMxmJeBhSpLeaklhEMD1g7LPLfP1e1IaeWHdoaEMRuryb2ow3lY/s400/Terrace-of-the-Temple-of-Domitian.jpg" width="400" /></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLJ7RVsIeS19vQuoi0aY3gGzgKhahmp2daeeH7gkVnP1JmPcOqv52deEd1AZzr2CXUOoQInK65WscXJSQzUY-l-GllK_pf8nxyWoCVBuHrfHhH6Bj0PPrrXSyCxrnOCxjqgfx6RFOCBI4/s1600/domitian+temple+ephesus+artists+recreation.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="322" data-original-width="480" height="267" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLJ7RVsIeS19vQuoi0aY3gGzgKhahmp2daeeH7gkVnP1JmPcOqv52deEd1AZzr2CXUOoQInK65WscXJSQzUY-l-GllK_pf8nxyWoCVBuHrfHhH6Bj0PPrrXSyCxrnOCxjqgfx6RFOCBI4/s400/domitian+temple+ephesus+artists+recreation.jpg" width="400" /></a></div>
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<a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><b><br /></b>
<a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><b>Above these arches in the photo (top) on the grassy terrace is where the temple dedicated to the worship of Domitian once stood in ancient Ephesus, shown in an artist's reconstruction (bottom). Ephesus was a city where the early Christians were under pressure to worship a statue and call it “lord and god.”</b></div>
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<a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><b>Question. Would you as an Ephesian Christian go as was required by law to Domitian’s Temple on the commercial agora and bow to a statue of the emperor saying, “Our lord and our god”?</b><br />
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UQPT6/TtI/FXN69zBg/wziOP+6zJePTJW99y7dRWIurp2fTwQD4oYbo48/h7wsZBcEZApFZLeH5rjFG27g7nawHHMxAOGEFZPGRWh6tpIIuh2tlSYZTsIBAkBhmIkE0ot27KXNjePBWRbtgbojcCSx42SfXIMV1nLz5SyvdDrANp8wIMgwd2PlMqfKRySPX2pL8SaeL7NEBwr44llBPYfq3findzXaa7auKmnNq5t3W7jOXJK7SVjtIVmBkxkd681HTf2nTuwk3LQLAyDuURKn6DIb7d6bZrc0yFFFFW4iiiigKKKKBj0LSB7qlsICNxydoON0DJA5+3I5rTdRZbtz9yAHuFVtqVgjcYUd4hcnsO3FKPhbyrqLmwtFs2xE4a4QAZHEKHM+1StpovAW3ubgTL2lIIkbZA7DMTiZ5qfbt1jDHXaEBDc08XrICIWQHDKgRmII825gz4JwwmKqdL+HjcBYP4ayCVIGYPv39471StWgARZv7C2Cu7DR/qA71o+jdGK+ZwNzZIJmJBkfQmSZoTkw6boxaKm4dzNyO3t7yPtxxV/UvItqmwl2ljmAqgbjI4OQIxO4jOaLmiL7QGKRBmASQJwJxBn+NS/ti2GRBuJdiCcQBhcnAxj35modta49KfVLAcKpJJMwIA+snM4xiJxWO6z4tqbMzbBYqpAJBb9MGe5nGcmtxf6qCYBVRwvHzGO/bFIWTbde6z7xbuqc/MQV5GIxLjtwKbRlPjz4c+GbVxrQeD4gZycgpsGUxw2AM9jNfRbnUrdobFAXYP0k85CrIP+ndM/wBRWB0mvCNca0IZztUxyI/hJEk/Wob2qJPhox27vO0xublgP904HIHf5QKnuqnTbaBLZ0lwC4ouXt03J2+ZztEAwTEAAT2/Of8AiDQdP0ltVuNcDZgTLH3gCF7e31zWMudfZ9RZMzatXEIGAsKy8KOBAzHJzWs+OrrX7I8oaPO0HKlSm4CeZB4B/lFOZTiy/pmtHq0DqSxVdwb5eRujdBwYk+tfUtHaU2VGCGBZSpJEes8Nzya+YdI0Qt6m2uocpbVpDMCRCS6oCB5QzxJ+tfUujStrw1EgMx9ceXyzzyZg+tblT8eLIfEnwvcVvE2+JbPJAnEfmsh1XSBNotkm0DMQBB945+pr7Dc1JhgRj9MHHHeB296yvVeloXDEYIyB3PpB/uZrNtuMKeiuqIrkRIiYxjk8ZjNabqWk8fSxct3NhyjlCkMPlZS2fvEfmsJ1DQsjm3uKqSGtsZ8sd4HJ7fj1rxt7v/m/tTLkm/dJWe5CbpI+p+1Nb5JlrjR50u69q61m6SSArSuFKkCD7HBWB6U/AEAgQSJAE4Mn8ZFJui9OKsz3XBuRAIBCrEQFAxt7R702cxx/+0ye2P5/eiiXr+ja5aZVI3EGJHH3H09OKRdUtXdQTe1ACuVRIEri2uwEnMswEe9a5tPvYHI5Pfgxj88Uh+ItM4UQIK5YgifT6j1mMAH3qpfSMpubQaL4MvOy22awjMpbw3uhnAUBiSluSuDMGD5WxioOnXgl1lLBgjMjFGMMPkbacSGWR+KvWekXvCa1p0dbbhUuXBal7pJ3bQe1resbVJZtstOFVZe6d+zXPDYRKK36ZhvWCdreoJxWyufTO9U03h3nX0YxwcduKq07+KrJF0MxneqkH22gD8AR9QRyDSSrnTlnNUUUUVqRRRRQbr4TtxoewL3yQTH6QgjJ5loAIM7qp6wNaK3bF82Sy4IYqSCSRmfT0P8A3c6HcZNFbIOGNyRtnPlWPT9CnM8n3qHQdft6a7e8a0zOwCpeG0m2IghVcFTJJmeaiO91qKmk6lfY/OtyB8xWCM/6wPNOfmJ7+s1qegxsJ3TtMGCDGB/Os26XLu3ZqLl2323DbtI5VlaQD5gRGCD7EVpukWto8zZIU5A/iVgkmfWBEVt6MezedqmWjiT6DE8CfxVDW32uACAF7DBPEzPY5iPejUuzl0W4ECjMBSx7iSeJiMd5E+ijUarau5nAY5EvIA+UfYepyduQBEzIvLL0j1GtAYJcsXIMbWR1WCY5JV5AziPTiu7+l8RWbCKvLlhGZhYHzNgnA7GrFmwhvC0LVy44Xcbju6oPWFGD3G7yjBgevmtthsW1JtygLAYO0k4A4HmYZmYpuJspDqeobS20Hc2FgSQPUD1iOai0vQ72oUszJbRfIqllBYk/5YIBLEtAkiJOeDDRdVasaydTbm0ikhSjEMSPQCGYT+o7R9qm6BoLb6mfBuXVH/y9tmgIJ8z3Iby5zjkk94rGxL0X4et+EVZQD3DCY7GT3Ne2FVH8LVlhbjyuFJwfVhmPsabk3BqbhuhUmSQAw34jeN2DMHIq7Z0qXpEY4BjtMfmaGvUI9bctGFt2924gh/EZiqg8CVHPHqPXFabpQY+FcaTtULkid/ykEcEEGN0dx9ArtdEthwUABzBAPY+o4n079qt6a41pSMtgAGcEjGcCDGN3sPuVODR5GTktIgE4j0OPfiOTSnUEBWPzKssODMQY9CTkcd6k1fWwFMId3pnn0J/uap6XqbRN0oJn1HPY7u/H9io9uncZi71C9ednS3bYCYtspZQv2jj1JFcaV79y4Cy2FFp8m3tAWOwCEpBBAkH+Nab/APzoJPhkAtll5Ant/wBUo1+jvaLfedrLozQ9sE5nG4eUbWxMTz/DdomN+tRprIg7gciSeJn++fp615atpM4gGIgYIjkAc8n2n8R9NveNatn2BIHfGMf81ccDIkLAPPImIn8f3isdIh1NwKuIgcieM/gGsj1lmf5SvoMbssQAAJHJIGcfWtTrIZWG4EgGY59JjtmayPULTbSoBZtgI8xEQfmH3g8D17VWMc87WeS09xk/eXLhJG1QWJM+iqZB4wKn0em23QoRg5HDSO5URuMEdpmMVYfql02ls20NiJN+4HKveJn5tuAokwsd+9Q9PdS6qABstlGnv+8cjBgE7GXj0+tdHD2Pi2ydmndhBKMv/wCLT9QRugzWZrYfG1si1Y3KFPnAgHzKRbYHJ4knsP6nH0x6Z+TsUUUVTmKKKKDd/DiFtCPOYFwgqPMRG4zn5QxPA/095NQaC7pGW+bzIb5O214jOESDgnw/mG3tBz6CoPhdVbSuJhhck8xBWAYB5wcx6Cc591mithW3KCQB2n6AY54FTI7b4iydHcEM15HtAwP2a4gAlf8AQoDAdpPoZ92+nsDYsFvacYA5jA5HYf8ANILnQPBdVvWltOQIU3lR89yCy/T647U/0t+0EIIKeGCc9toMyWn09+33NiRUjnmMlT8wHYniBP0yaXavQeLcJcEgSV95zsjnE5+hpxqLYNsXLfmQ57nGCD9PT6+9L9c7AeSAwPdQZ7SJx+fxSclmlbShyGttdvOBAW14jESxjbBk5x+adC8yMbZAm2NpExwpJ5wI4j6VQ6Lod+qWWGCpicDggZ94Jmcfajpd7dfUnzeK5HB4aV7/AO38VgW9SDrqFuhbV1WYFVdvKCIJDZgr3z/Srh6tqC3jKyJcOClvOJ/USTkRxiMxGaqtoVI2sis4gEMI9+T3GTj1+oqyirKrZAVUbdAGB3M/QTzU3hU3V+wlzUXPGuGGZjKgwBAAAA4z/TNPXtKoWO/zRnMDIBnAEVxc6Mty2m1kUDfIiTnjPY9u0SDzVm7ohIkyBB2j1wBkMJ+T7/wqdusnCZtPsVjb5MQO3YD5cx/OcxSX/DRuDBydp24Z5LCMyfKIDxwRDU9VzMyYE4iJAjM/+qobQpPzEZAUxCiAMADnAyKVvFLdZvUISd2Odoz6CRBwO5ntWc6h1tlcqIEenv8AiP754rU9QtsYIMe05OKxHUdKH1BW4GHlEc88U8duflo20XX7jBVsoSxAjkn1JJ+ue32qa90TU3TGqukpuB8IACe4luy086BpEtW1VF2gjnufvV/wjnODgRn/ALra3HdQaO1sEAeVVXv6dsetTXj4iurErukFoHMRwf75qJFOBH8R/frXe4AT6DniOB/OsWit6NViSW57yOcyDz9BAH80nWdS1pJUzPCjmZxg988DsD2qbXa5iGLeVQSJmD3GZ7TGf7Ku9p798LcsKzCJKEFR5pIYOcGR6++a2RGWW+ipuoWDm9o7rvIJdrnzCciECbZ4BExXfgoNSluwz+G1tXPiMCRI3AyB5TtjGah1vUsqDaG5WXfafy7gMke6mB8pq30Zybly9cRQ9w7VVQNqgjAUBSFAA/hV2acpd3lR+N7pLWg87wvmB4Ekv5YxtIYHHrWXrQfGtxfHFtQoCIoO35ZYBzH5/M/Ws/W4zhH5LvIUUUVTmKKKKDR/Bl7z3LcA7gDlZjaT7iME+tOtSvhPauuBcRHDOk/MCYMAdwfN9QOax3SNV4d620wAw3HnEif4V9G1+lLMzgQreYKDuBnEA91jv3waz9OuPMIv8LbUNcvN4bbyzG41xSAoMAKu7e0CBBAyQCRNX9FqBvIQblHkn5piFn1OI7Uqu9GtntlmA2iIJgx/u/jB9uzex07wxhAqkcSM/g54o09bWRaJGDwMYGJnHELxn+VUrtrapa6AVQbiTBkZ4K498elRJrYJMzI5Pofbvz9+9c9Q1njL4Qnc8LtGTtJEseRAWfzUa06b325TVHT6ZrrArdvuQg+WPqP9q5POYHNd6KyQ9lBypBOOyCTPtEj71U1inUapuCtoC2BiOJbj/cduD2797NjUKg1QA3N4UB2ElcFSo/0k7hn2+lJWZTkvc7m3An5jz3GQPSRBH/FQdAd2u3R+lfMTB4P1OMxz6Uwt2go2giYBMgzn+AmO3/VUbWj8u1fKWZj4m75TxEdxyZnsfSts3E43Va/Q9UtBnVTbBZjuC8hv90zkiB9quW9SpOCfLkjzYwfUehMR+Kwpi3A3D9WVMRGNp/2wIycT+G/ROqMPKd20c5UjJPAIEAADj0jPJizXLpjlvhotRfUbVg7sMAJx7mDwJ74mvFffnB7fMeII7gZiMSaqWXLWzt2z5ip7SSQCRMkSOeO1Sadyud+4yJxERnjt9SZ96ycqt8Ues0LATEk5gevoIMk4xmcfSsdq3F2+HnIIBPsCf5n+dazV60eYYLPPrJiO5JI5x70s1dlWFy6F82327wJMHkzz/uNXzEal6XtNqPIGnA9zPPHuTgTTDSuDgN9Mz2z6T/1xWX6ZqJXb6COJ5MAf3/SndxeIke4n6DJ4z3pYYXS+bh9SP+qX6i+XZs+UH6fQV4brFYDE4OD+fuKV2tMN1xjJZ4BI5gAqDAPMYn2FJG5ZOOuaS49iFXnBzAP5I59frSbWdQuvqjqnc6dgyjbbYyiAgFVgnhZMZp/rdXcZEs2VZ7iiQFEmPcxAEA+Zse3ost9PW6xU3l090YNq/sKuc4DJtiCI+WcjLdt/qbPifpnXG1BZNfbtNb8M3fENsKyhYxIABmQJ5k4NUuka+4qvdWwRbAJARjCiJG5TMiJypUyZ9q71vRHQgamy9smYKvuVtsEjyzHAMERjmoesanwdK6nytdeAskQoGZB7D5fUzJJ7Zx6N2dsprdW1241xzLOSxPuc1DRRXR5hRRRQFFFFAVufhjqavphbM77ZieBsJ3CYB3MGAj23elYarvSOo+BdDxIyGB7g4P0I5BGQQD2qcovDLVb5NIDqbILblkzBBiEYzMiexzzHfEpl0T3rpNwEMOCwwq5Ij1OCcd8mBTLRXwLYvIQY8y7nAYNbad7S0ZDMD67jxUeu6jdukKm+1bMEgZMsCOUgtaHsSfNM+mbu3ayacP1BQzhwR6DME8Rj+M/bmpEuuJ8Mld0gxtDRM88oPp6fSjpvQgh2qguXRDMTwNxwBPcz65zXDlkLMy7QCDwIHAJEcDJ9eKrio5iNSLA3CcCBjMkcd8f8CvNbduJbWyoPiXCLtx5xhmxA5mAPovvXaXLYIfBJiABG4+vpgGe1d2hLExLNEkLxOIBjIAEfimjZnYVHAgksygtGQsgCCYwe5EzmpjpUtsdzAGBsBAEAkEgGMEycT6+tVtJovBz+qMQeP0yTHPI9oru5LN5hu2gTBEz/AOX35rNNWCVdcjk8ED14jt2NUl0am6fmA292baRxxMRP/wDRxmrFvqVq5ca2quHTBPG45WM89jJjmMVOulgY8xHqQJGT5T7f8+1ZskvpLpF2twIMzgYnkH/32pntAH5EYGcNzOIGfQUq0wZlgjMHtk5Mc9/r3pvYQAD3MYaP68z/AHiot064477ZvW22V1ZfMGzI7DHrmJB4rt33Wz6jseMxkdjA9fQ086jo4UAggQYEYIXPlIgDt/D7ZS+5s/NwYyQchgZz7QTB/pWzLcLjpQ+G23BwZncVUff5T9v61pgJ747c/nvGQP41mPhzylwMy0zng945yDyRWkP+qIMR9o7xzwfzVOcdq3PY89ufX+FH+G5EwQcH+Py/ymf+aNHlxkE9z2E9/wDqo9RqldvDL7ZGIxzGcH5eVMT/AArLdLk90u+JekwTcfd4TFd4DMIMbQxEwwztkiRjscKC6WwbdzTteUAm1tJUCYkNtgsAfeBjnMvntXrdq9aV5tslzYWMwGTaoLt+jcSM8ELkZBSNrlF1bSOjREuu6Cc5MmFPaeDMkjthYl1dq/qI1V92SGC2xvJ2AnkHsZE+8RHFY/qWra5dd3bcSTmAP4DC/QVpvjTqJUJYxuVi7QIiRCqZyCAWkdv4DIVWMcfyX0KKKKtyFFFFAUUUUBRRRQNfh/qPh3CpbarggtAJUxggkYzg+xNafV9TCkZYsi7pCFRBAA3FXO5Zie0mIExWDpz0frmxfCujxLXKgk+RvVTmJ7jgwPSamx0xy9VsNL1QCwF3FWVirQisGwYXeBgREQByQCSAKXnpb3FyG2r5m2gxuidyqB3IICgev1q1097CQPEUgR5yu0FYHlV92drEiT/SKvPoVbalxkwkBVJE9sEsCd4VQYBgiT3mena88F9zpBgFIwIkyNs+XzSAVGNp+uaq2upvakWyVOcsu6RMc7pUcD+QNW/2VwShuzukkKzv8xYMRyV3CVPfMSSRU50YQQyzJMSZiCJ7HAEAH68cVsqbCxOs6mdym0+JIKmI/wBU7pPH/uvU+Ib9sea1bYB2JMlSSc7REAAdgPT613ZRULRtMAH7kGTAjy4jj9Vd6qxu2kjafNmA8A5DZkziq0jde6P4vCkt+zmT8xAGfXzDg8dvrECotZ8auTCWQFPIaQY7+nNdaHRHeoEFI8wMK0jvheJOeamvWlkAAwPKSZz6GAIHBke9TcVzKqml+MLYCqwa2VOB836dsc9q0fTvjaw0MzjBHf0yIxKjvmfoazXUOkAkgr5ScGMD7j5aWt8JMT+7bPv/AEI5qLjLFTOzp9Judat3CWLEqo8q/Me3ckBB6sT9J7K+q6ZNQrIhDMewI553EkyRicwYJ+lYy58FXxEsI9fNXD/DN9IKuZ5EEj2wT9KzHGeqq55e4ddP0tywRuQwQIJwCAOIYSCPTmn2l1aMROM/b8Hnmlnw98RhwbGpVVdYXIAUxgSOAeO8HFMdV04A70I5nBETE5M87R25+9V5eqyY+4h6prLkg21e0LYJLA5JxCsgEMsA/qPzdiMTWr/7RbDssOsArKk+YTvkYAaDHrHtIk/xNc7gcxMDkR2njI/nVC71pmb9wht7oDO4U4HYKCQ2OZnBPpWK6LdeNQztbNy5b34KAwu0mAZHbcOJ5ETwamuGzpNPvKDcQQANuQZCyCBIIEt9I71ZQfsy3Lt1i4KjczNBJDSFH9AsduINYXq3WHvlN2FRQqrPHr9571Um3PLKYz9q2s1HiOzREmY/v/gVDRRXR5hRRRQFFFFAUUUUBRRRQFFFFA06X1jZCXButwRgLuEmcFhkTkrIn1FanoSDyKbpNtt2xXZbZBjYoKyWIJ+XJCkcDNYKrek6gUwRvTPlLEDPcRwamx0xz12+lSqi5DGBLfMWIkAEQBgDAKn61VQFW23GRAFLS4wWaJ5AgkEEL6L35pV0PVG4FP8AmqsgIsl1hTt8gOf9MsWAk8ZmxoDfQkNbK7hAHyrP6T5VkMQIPqXBxkVLtvb25cZnAIJVd0xz3AMDt6c8e9WLuqthQGUFd2efLH0EwCTiPxUun6c3hydoZMAmZ2jABHoDIkgYiubllZKuCpxIGMHkj0JggGfxGK2nxsQ7fPtCjbOOw7RzzPb8VM1obVi4CWyQBxxHuGwJEUC1bNpfPIZwogBiwEYxMEd57e9VtfcC7tqyQPMZkIefoTBExInHas8t1vjqbSi3IZluAFRkgyeSpBn2nB/6qV9MEWS6+qg8wcjj0xz2ioNIjKgSIwRu9uYY91MRNQ2+oEXpdXIXBKnce8FRnAEfwMVhxF5tQFUnxTAXcQCZgjsDBP2xNWNLda4huDgADPr3BEcj2qjfcPbZ928hYh/mmIggY5zE8H2qXT6zYqASAWMwOYnn7kZFZelTtx1HSo6bmQEwBAgYmeeP/VLrek2w1qYn5Wkr6wF7GM0zfVopjAA9ixgEjgAx6SB3qtruplFGwK0ZAUyDuzlu3uBBxwO0yKt9rGnO5Duwy8bQcAwBxHsCT69orhNUFuCSAo4YgydsFtqqCWGCNxPE8YNI36hfKnc2xSApCgS5JwAvfIOTxHryr6l1GJReeGOfwoJwBkY/93qudzna18U/EPjkIn+WpMeUCSf4xOYJ/FZ+iirk04ZZeV3RRRRWpFFFFAUUUUBRRRQFFFFAUUUUBRRRQeqxBkGDT3pfxGwXw3HiDhZO0rP+lu3A54gRFIaKyxUy02Z6vYZFDswKCVkKjTJIBIEXM/qPY9zz0s3XI3siZdQVkKpG7YwyHxBn2/GNW59/77Uz0HXygCOi3EWYB8pEmfmXJE9jIqfH46TOXs2t6trSks8ByrAEndznaAJQ8TtjjBxV3Sa0s3kCru/TckSIJ4JAYY4HfvxS9+v2LzKbgKETJKgqcd9vm/vtUWu6jaXZgORuKsrOrKx/UTEHImOfesVx6pzrtcFJEjiJgEYjzEmZ8xgQYia4s3gyBLjwxgT8pg8xMA/+XoRml+j67bI8912eDBuiAs+6zMAekEwfWvL3VtOqENNxv0qm3bPJljmNwGNuZn6m27MOsDwghUsd8lVndwdoYhefY+9V1114IV8ufmETE52kyMn0A45mkX7eyneJtTxAEADtnLYqa31ZBaZCznHk2iOQJViW+UGeBPPrW6qfKLV7XkXCQzYO0EKgkjnDZjsG9h3FQHVEJDkW2ncSx3uccBSME4ySP+Kz9ahFW2gRh+uZP29O2TJwIiKWO5JkmSe5/nWyIuXxa1fVblwAO7EDgTj8DFVCaKKpFuxRRRRgoplc6G4t75XChivcA5/vtgiZBFLaAooooCiiigKKKKAooooCiiigKKKKAooooCiiigKJoooPQ1ANeUUHpavKKKBp0rp6souNuY+KltFUA+Y5lvaMADnPpVrVdIRrghiGvah0WI2qofbPqTnAEce9KNLr7lufDdk3CDtYiR7xUZvtCiTCztE8Tkx6cUDh+kWTdVUdyottccQpYbQW2iMFyAJH6czMGvP8JtAly1zwvBF2IXflxa2z8uGMz6DiqV3rV9irNdclDKksZU+oPriobmuuNO52MiDJ5G7fH03eb60DLrPRUtj92zttuG024DJ2hgwjgZiParA6ZYU6hCt1/C2LIKht28qSuCApwIMmlCdVug7hccHcWncZ3EbZn1jFcafXXLbF0dlYzLBiCZ5z3oH/AILMFtu7Ku+8jCELbLChtu4fM0DbMxgelVtZ0W14e60zzFt/PtjbdJAGO6nk9/QUoXWOMBmEbu5/WNrfkYNDaxyCpYkEAET2XIH0FAx6v0m3bZbdpne5uKspA5B2zj5ZIwpkxBJqmvSrh4AMyJ3pGJzMxHlOeDBry51S623dcZtmFkzt4OJ44H4rw9Suf6jyTwBzI7DjJxxk+tBHqNMyNtYQcHkHnPIryi7fZjLGT6mvKD//2Q==" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><b></b></a><b>Question: How would you feel as an Ephesian Christian about the image of Domitian or other emperors on your money (pictured)? How would you feel about the Roman coinage bearing the title Divus Filius (Son of God)? Would you carry and spend money bearing Caesar’s graven image and blasphemous titles? If a coin has Domitian’s image on it, would you save it, spend it, or exchange it for another currency?<o:p></o:p></b><br />
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<b>Question: If you were a Christian woman in <st1:city w:st="on"><st1:place w:st="on">Ephesus</st1:place></st1:city>, and if you owned a chain of coins to be worn on your forehead, and if those coins had the image of Domitian or other emperors on it, would you wear it? Jesus told a parable about such a woman who lost a coin:</b><br />
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<b><span class="Apple-style-span" style="color: cyan;">“Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? <sup>9</sup> When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin that I had lost.’” (Luke 15:8-9)</span></b><br />
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Look at the parable. Jesus specifically says it’s one of ten. Why would she be so concerned and so relentless in her search if the coin were not a part of a set of ten, probably meaning ten coins on a chain. Alone a single coin would have been of little value to her, since she had plenty more. But they are considered by her a set. <i>It’s the nine that are of little value to her unless she finds the one of great value that completes the set.</i> The set was likely a dowry or bride price, thus it’s worn in public as the approximation of a wedding ring in our culture. If Domitian put your pastor in jail, and if Domitian persecuted your church, and if Domitian was determined to make you worship him as lord and god, would you wear “the beast” and his blasphemous names on the center of your forehead?<o:p></o:p></b><br />
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<b>Question: If you were a Jewish Christian man in Ephesus, and if you, in literal obedience to selected texts from Exodus and Deuteronomy (below), wore as required (for women it’s optional) by oral tradition phylacteries or tefillin (photo below)—boxes with the same select verses enclosed—strapped to your forehead and hand when you prayed, then would you put the beast’s image in your hand (a Roman coin), or in the case you are a woman, on your forehead? Here are those texts, one of them the famous “Shama”:</b><br />
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<b><span class="Apple-style-span" style="color: cyan;">Exodus 13:9 It shall serve for you as <i>a sign (mark) on your hand and as a reminder (mark) on your forehead</i>, so that the teaching of the LORD may be on your lips . . . (italics mine)</span></b><br />
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<b><span class="Apple-style-span" style="color: cyan;">Exodus 13:16 It shall serve as <i>a sign (mark) on your hand and as an emblem (mark)<sup> </sup>on your forehead</i> . . ." (italics mine)</span></b></div>
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<b><span class="Apple-style-span" style="color: cyan;">Deuteronomy 6:4-8 Hear (shama), O Israel: The LORD is our God, the LORD alone. <sup>5</sup> You shall love the LORD your God with all your heart, and with all your soul, and with all your might. <sup>6</sup> Keep these words that I am commanding you today in your heart. <sup>7</sup> Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. <sup>8</sup> <i>Bind them</i> <i>as a sign (mark) on your hand, fix them as an emblem (mark) on your forehead</i>, (italics mine)</span></b></div>
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<b><span class="Apple-style-span" style="color: cyan;">Deuteronomy 11:18 You shall put these words of mine in your heart and soul, and you shall <i>bind them as</i> <i>a sign (mark) on your hand, and fix them as an emblem (mark) on your forehead</i>. (italics mine) </span></b></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiX8NMPHSjMuqGnWnudzFw-Z3WBjfDvkDgPNepWeFaLuHpM8HG2pEjxJHM4OktLKcTrdemCBGy1XuXJy_2i2rTbCswoxZZjEBeowypcliHWSUVIrQ4lj2l-BaAlpNsqfXq7L5CqsRSyvUA/s1600/tefillin.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="427" data-original-width="700" height="195" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiX8NMPHSjMuqGnWnudzFw-Z3WBjfDvkDgPNepWeFaLuHpM8HG2pEjxJHM4OktLKcTrdemCBGy1XuXJy_2i2rTbCswoxZZjEBeowypcliHWSUVIrQ4lj2l-BaAlpNsqfXq7L5CqsRSyvUA/s320/tefillin.jpeg" width="320" /></a></div>
<a href="https://encrypted-tbn1.google.com/images?q=tbn:ANd9GcSu4Hwrkoy-Bn7-CpAUCp1meoUCXo8gjugLhL4Q0n9sydCWZAQu0w" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><b></b></a><b>How do we know that phylacteries (or tefillin) were worn by Hebrews in the days of Jesus and Paul? Fragments have been found by archaeologists. (pictured – fragments found at Qumran dated to the 1st Century B.C.) Jesus’ words recorded in Scripture also confirm the use of phylacteries in his day.</b></div>
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<b><span class="Apple-style-span" style="color: cyan;">Matthew 23:5 “[The scribes and Pharisees] do all their deeds to be seen by others; for they make their <i>phylacteries </i>broad and their fringes long.” (italics mine)</span></b></div>
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<b>Now, do 1st Century phylacteries and coins shed light for you on John’s symbolic marks on the forehead or the hand? I wonder if John is calling on the Christians of western Asia Minor to avoid using Roman currency so that they don’t participate in any practice that might support the 666-beast and his boss, the dragon. Makes sense to me. Many other currencies were available. Is John using coded language to instruct his churches not to replace the scriptures on their forehead and hand with the image and name of the beast on coins—coins that can be worn on the forehead or must be carried in the hand in order to shop and spend? I think so.</b></div>
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<a href="https://encrypted-tbn3.google.com/images?q=tbn:ANd9GcSl1fuJYby21igdEnEcg3huEQ1M-qlDzwCQM4tX9YB7QHkbu0sE" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><b><img border="0" height="197" src="https://encrypted-tbn3.google.com/images?q=tbn:ANd9GcSl1fuJYby21igdEnEcg3huEQ1M-qlDzwCQM4tX9YB7QHkbu0sE" width="200" /></b></a><b>I suppose it’s possible that John, writing to 1st Century Christians in <st1:place w:st="on">Asia Minor</st1:place>, could be prophesying the use of modern supermarket bar codes or electronic surgical biochip implants in your head or hand, as some modern biblical literalists insist. But which sounds crazier to you, that John would be warning his own church members about participating in Roman idolatry or that John would be warning 21<sup>st</sup> Century Americans about shopping at Wal-Mart?</b></div>
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<b>In Revelation 13, the first beast from the sea then is the imperial power of Rome, the Roman Emperors themselves, specifically Nero “reincarnated” as Domitian. The second beast from the earth (called “the false prophet” in Revelation <st1:time hour="16" minute="13" w:st="on">16:13</st1:time>, <st1:time hour="19" minute="20" w:st="on">19:20</st1:time>, and <st1:time hour="20" minute="10" w:st="on">20:10</st1:time>) then is the <i>Commune Asiae</i> (made up of civic representatives from each city) who managed and enforced Domitian’s emperor cult. (Caird, p. 171) The Commune even used tricks like ventriloquism to make the emperors’ images speak (<st1:time hour="13" minute="15" w:st="on">13:15</st1:time>), thus deluding the superstitious pagan citizenry of <st1:city w:st="on"><st1:place w:st="on">Ephesus</st1:place></st1:city> and other Asian cities wherein Christians strove to resist idolatry and endure persecution. I believe John wants us to see his concern for his seven churches. He wants us to see his beloved church members, friends he knows by name, fellow Christians forced to Domitian’s Temple, compelled to face Domitian’s statue, and pressured to call it “Lord and God.” They are face to face with the beast of idolatry.</b><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3JCDCZsKRJaqUJ75lEiapvQSAMeaWrIy_8OOVK11WgPpe8p6NsN4dmNSufKvZdDUqYe0hO35xbMcLdW4rz1AzcjugsbnDjcNvO8yzSnkAFX1-z6dqvlz7lXACGvPYAq_03f_HT4NCj6A/s1600/antichrist+666.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="474" data-original-width="306" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3JCDCZsKRJaqUJ75lEiapvQSAMeaWrIy_8OOVK11WgPpe8p6NsN4dmNSufKvZdDUqYe0hO35xbMcLdW4rz1AzcjugsbnDjcNvO8yzSnkAFX1-z6dqvlz7lXACGvPYAq_03f_HT4NCj6A/s320/antichrist+666.jpg" width="206" /></a><b><span class="Apple-style-span" style="color: red;">A POSTSCRIPT ON “THE ANTICHRIST”</span> – There is no justification for equating Revelation’s 666-beast with the antichrist. Why? There are two simple reasons.</b></div>
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<b>First, the term antichrist does not appear in the Book of Revelation <u>at all</u>. That’s a surprise to most people. Antichrist is a term not to be found in Revelation. I presume that if John had meant for the 666 beast to be called antichrist, he would have said so, but he didn’t.</b></div>
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<b>Second, the term antichrist is explained fully as something else in the Letters of John. There, antichrists (plural and not capitalized) are clearly church dividers. They are Christian pretenders who left the church because they didn’t believe Jesus came in the flesh. The beast of Revelation, however, is clearly a veiled or coded reference to Domitian as Nero “reborn” or his emperor cult or both. See 1 John 2:18, 2:22, 4:3; and 2 John 1:7, which are the only mentions of antichrist in the Bible. And note, it’s antichrist<u>s</u>, <i>plural</i>, not the proper name of an individual. If it were the proper name of an individual, the “a” would be an “A”.</b></div>
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<b>We might fairly say that Domitian, who calls himself god and is not, who was believed by some to be Nero raised from the dead but was not, is an <i>opposite</i> of Christ who was raised and who was God, a photographic <i>negative</i> of Christ, or, if you will, an <i>anti</i>-Christ. This is the only sense in which it is fair to relate the antichrists of the Johannine Epistles and the 666-beast of Revelation.</b></div>
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<b><span class="Apple-style-span" style="color: red;">A POSTSCRIPT ON “THE LAWLESS ONE”</span> – A majority of interpreters over the years has also equated the 666-beast with “the lawless one” of 2 Thessalonians 2:3-4:</b></div>
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<b><span class="Apple-style-span" style="color: cyan;">“Let no one deceive you in any way; for that day will not come unless the rebellion comes first and the lawless one<sup> </sup>is revealed, the one destined for destruction. <sup>4</sup> He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God.”</span></b></div>
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<a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/u/1/blogger.g?blogID=3541424098637282033&pli=1" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><b>The NAB notes are helpful in putting this “lawless one” in a historical context. (What a novel idea!) 2 Thessalonians 2:3-4 offers “a reflection of the language in Daniel 7:23-25; 8:9-12; 9:27; 11:36-37; 12:11 about the attempt of Antiochus IV Epiphanes to set up a statue of Zeus in the Jerusalem temple and possibly of the Roman emperor Caligula to do a similar thing (Mark 13:14). Here the imagery suggests an attempt to install someone in the place of God, claiming that he is a god (Ezekiel 28:2). Usually, it is the Jerusalem temple that is assumed to be meant; on the alternative view . . . . the temple refers to the Christian community.”</b></div>
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<b>Both the Revelation’s 666-beast and 2 Thessalonians’ “lawless one” refer to pagan idolatry and emperor worship. It’s about those who used their power to play god. True, Domitian did that. So have many others. And so will many others. It was a danger to Christians then, and still is today, when a government dictates culture and religion.</b></div>
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For more reading on the Book of Revelation see my blogs <b><a href="http://bertgary.blogspot.com/2010/02/rapture-interrupted.html" target="_blank">Rapture Interrupted</a>, <a href="http://bertgary.blogspot.com/2009/08/giant-flying-cube.html" target="_blank">The Giant Flying Cube</a>, <a href="http://bertgary.blogspot.com/2009/07/millennium.html" target="_blank">The Millennium</a>, <a href="http://bertgary.blogspot.com/2009/02/pearly-gates-and-streets-of-gold.html" target="_blank">Pearly Gates and Streets of Gold</a>, <a href="http://bertgary.blogspot.com/2009/01/names-in-book-of-life.html" target="_blank">Names In the Book of Life</a>,</b> and <b><a href="http://bertgary.blogspot.com/2009/01/lake-of-fire-defined.html" target="_blank">The Lake of Fire Defined</a>.</b><br />
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com4tag:blogger.com,1999:blog-3541424098637282033.post-72658726914964767402011-05-27T15:47:00.006-04:002020-03-20T22:49:07.420-04:00The Apostle Paul Never Converted to Christianity<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: "georgia" , "times new roman" , serif;">The Apostle Paul never converted to Christianity, and he did not change his name from Saul to Paul upon his supposed Damascus Road conversion.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Before you scream "Blasphemy!" please allow me to demonstrate.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Saul (Sha'uwl in Hebrew) did not change his name to Paul (Paulos or Paulus in Greek) upon his Damascus Road experience of the risen Christ in Acts 9. In chapters 9, 10, 11, 12, and part of 13, Saul's name is still Saul, even though he is now a changed man and an Apostle of Jesus. So when did Saul start calling himself Paul?</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">In Acts 13:9, we learn that Saul is coming to be known as Paul. Why did this happen? </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Here is the context: S</span><span style="font-family: georgia, "times new roman", serif;">aul was on the first stop of his first missionary journey to speak to Greek-speaking gentiles. He was on the island of Cyprus preaching to his fellow Israelites in the synagogue (Acts 13:5). But then he went to see the proconsul of the island, a Greek-speaking Roman official named---now get this---</span><span style="color: cyan; font-family: georgia, "times new roman", serif;"><a href="https://apxaioc.com/?p=20" target="_blank"><i>Sergius Paulus</i></a></span><span style="font-family: georgia, "times new roman", serif;">. This man would have been unfamiliar both with Saul's Hebrew language and Hebrew name.</span><br />
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;">Raphael - The Conversion of the Proconsul</span></td></tr>
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<span style="font-family: "georgia" , "times new roman" , serif;">Saul in Hebrew is</span><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, 'Times New Roman', serif;"> </span><i lang="he-Latn" style="background-color: white; color: #222222;" title="Hebrew-language romanization">Sha'ūl.</i></span><span style="font-family: "georgia" , "times new roman" , serif;"> In Greek that's <i>Saulos</i>. </span><span style="font-family: georgia, "times new roman", serif;">It was <i>only </i>after Saul's meeting with the Roman ruler Sergius Paulus in Acts 13 that <i>Saulos</i> begins going by the nickname <i>Paulos</i>. Perhaps he </span><span style="font-family: "georgia" , "times new roman" , serif;">noticed close similarity between the names Saulos and Paulus; to make them even more similar, he spelled Paulus as Paulos. Maybe he felt he needed a Greek nickname, as he intended to interact with Greek-speakers throughout the Roman world he was entering. </span><span style="font-family: "georgia" , "times new roman" , serif;">Pardon me for a bit more speculation: Paulus means "small or little." If Paul were a man small of stature, as Hebrews tended to be, it might have made his new nickname both appropriate and easy to remember. It's not unusual today to find a short fellow nicknamed "Shorty."</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><i>Conversion </i>is the wrong word for what happened to Paul. Deep into the Book of Acts, twice in the <i>present tense</i> he said, "I am a Jew" (Acts 21:39 and 22:3). "I am a Pharisee, a son of Pharisees," he said (Acts 23:6). In the following two quotes from his own letters, he writes in the <i>present tense</i>:</span><br />
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<span style="color: cyan; font-family: "georgia" , "times new roman" , serif;"><strong>Romans 11:1</strong> I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. </span><br />
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<span style="color: cyan; font-family: "georgia" , "times new roman" , serif;"><strong>2 Corinthians 11:22</strong> Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Again Paul writes of himself:</span><br />
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<span style="color: cyan; font-family: "georgia" , "times new roman" , serif;"><strong>YLT Philippians 3:5</strong> circumcision on the eighth day! of the race of Israel! of the tribe of Benjamin! a Hebrew of Hebrews! according to law a Pharisee!</span><br />
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<span style="line-height: 107%;"><span style="font-family: Georgia, Times New Roman, serif;"><a href="https://www.collinsdictionary.com/us/dictionary/english/conversion" target="_blank"><span style="color: cyan;">Conversion</span></a>, by dictionary definition, means changing from one religion to another. Mistakenly, many English translations of the
Bible introduce Acts 9 as "The Conversion of the Apostle
Paul," or something similar. This prevalent view neither takes into account that almost all of the first believers in Jesus Christ (messiah) were Hebrews and remained Hebrews, nor that the first major
controversy in the nascent church was whether Gentiles could be Christians without converting to their Abrahamic faith (Acts 15). The view that Paul converted to Christianity also doesn't take into account that </span></span><span style="font-family: "georgia" , "times new roman" , serif;">Paul never renounced his Hebrew heritage, his Israelite faith, his Benjamite lineage, or his credentials as a Pharisee.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Paul was a Hebrew Pharisee practicing the original Abrahamic faith until his death. One thing, however, made him a bit unusual. He also believed that Jesus, a rabbi from Nazareth, was the fulfillment of Hebrew prophesies regarding the promised Messiah of </span><span style="font-family: Georgia, Times New Roman, serif;">God.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Paul was not a convert from the Israelite religion to Christianity. He was an Abrahamic Christian. </span><span style="font-family: Georgia, "Times New Roman", serif;">Jesus re-framed Paul's Hebrew faith that he never left or lost.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">For more on the Apostle Paul see my blogs<b><span style="color: blue;"><span style="color: blue;"> </span><span style="color: cyan;"><a href="http://bertgary.blogspot.com/2009/09/paul-didnt-go-to-heaven.html" target="_blank"><span style="color: cyan;">Paul Didn't Go To Heaven</span></a>, <a href="http://bertgary.blogspot.com/2009/05/porneia.html" target="_blank"><span style="color: cyan;">Porneia</span></a></span><span style="color: blue;">,</span></span></b> and <span style="color: blue;"><b><a href="http://bertgary.blogspot.com/2009/05/soul-doesnt-leave-body-at-death.html" target="_blank"><span style="color: cyan;">The Soul Doesn't Leave the Body at Death</span></a><span style="color: blue;">.</span></b></span></span><br />
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bertgaryhttp://www.blogger.com/profile/06609030623500152116noreply@blogger.com22