tag:blogger.com,1999:blog-85403664235053941062024-03-13T13:32:18.450-07:00Phil's Reading Journal, etc.This is a parking place for teaching notes, resource materials and record of some of my reading and reflecting. When I read, sometimes I record insights but more often make note of questions and curiosities.Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.comBlogger1073125tag:blogger.com,1999:blog-8540366423505394106.post-69324589909370307302023-04-27T13:37:00.003-07:002023-04-27T13:37:32.108-07:00Lessons from the Prodigal Son and Elder Brother by HB Charles<div dir="ltr" style="text-align: left;" trbidi="on">
<span face=""helvetica neue" , "arial" , "helvetica" , sans-serif">These are two of the better sermons you can hear on the last parable in Luke 15.<br /></span> <span style="background-color: white;"><span face=""helvetica neue" , "arial" , "helvetica" , sans-serif"><br /></span></span> <span style="background-color: white;"><span face=""helvetica neue" , "arial" , "helvetica" , sans-serif">The sermon, "LESSONS FROM THE PRODIGAL SON" was preached by<b> Pastor H.B. Charles, Jr.</b>, the Pastor - Teacher of SHILOH CHURCH of Jacksonville and Orange Park.</span></span><br />
<span style="font-family: "times" , "times new roman" , serif;">https://player.fm/series/cutting-it-straight-with-hb-charles-jr/lessons-from-the-prodigal-son </span><br />
<span face=""helvetica neue" , "arial" , "helvetica" , sans-serif"><br /></span>
<span face=""helvetica neue" , "arial" , "helvetica" , sans-serif"><br /></span><span face=""helvetica neue" , "arial" , "helvetica" , sans-serif">Lessons Form The Elder Brother Luke 15:25-32</span><br />
<span face=""helvetica neue" , "arial" , "helvetica" , sans-serif">Aug 8, 2018</span><br />
<span face=""helvetica neue" , "arial" , "helvetica" , sans-serif">The sermon, "LESSONS FROM THE ELDER BROTHER" Luke 15:25-32 was preached by Pastor H.B. Charles, Jr., the Pastor - Teacher of SHILOH CHURCH of Jacksonville and Orange Park.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">http://shilohchurch.libsyn.com/podcast/lessons-form-the-elder-brother </span></div>
Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-49847434473887890472020-09-24T12:21:00.002-07:002020-09-24T12:21:22.206-07:00Everything by Prayer<p><span style="font-size: medium;"> </span><span style="font-family: helvetica;"><b><span style="font-size: medium;">Everything by Prayer </span><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">(<o:p></o:p></span></b>Abbreviated summary)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: helvetica;">by J. Irvin Overholtzer<o:p></o:p></span></p>
<span style="font-family: helvetica;"><br />
</span><p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="font-family: helvetica;">ASKING<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: helvetica;">The first law of prayer is asking. God knows our needs, of
course.<span style="mso-spacerun: yes;"> </span>Then why does He not supply them
whether we pray or not? <span style="mso-spacerun: yes;"> </span>…Asking God for
the things we need is just and right, for all things belong to God. Should we
not ask the owner of them if we want them?<o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="font-family: helvetica;">The Second Law-ASKING
IN THE WILL OF GOD <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: helvetica;">No good thing will he withhold from them that walk
uprightly” (Psalm 84:11). Our God is glad to give us, through prayer, anything
and everything that would be good for us. But in our shortsightedness, we often
ask for things that would prove harmful if we received them. Should God give us
these? Would He be kind if He did? Surely not. Is this not one reason why there
is so much unanswered prayer? <o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="font-family: helvetica;">The Third Law-ASKING
IN THE NAME OF CHRIST <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: helvetica;">In John 14:14, we have a most wonderful prayer promise, “If
ye ask anything in my name, I will do it.” Jesus, in all of His glorified
omnipotence, stands ready to keep this promise if it is claimed in faith. This
promise has been so generally known that scarcely a prayer is uttered without
the expression “In Jesus‟ name,” or some similar expression being made a part
of the prayer. …Christ is the believer‟s High Priest, and none can come to God
except by Him.<o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="font-family: helvetica;">The Fourth Law-ASKING
IN FAITH <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: helvetica;"><i>"But let him ask in faith, nothing wavering. For he that
wavereth is like a wave of the sea driven by the wind and tossed. For let not
that man think that he shall receive any thing of the Lord</i>” (James 1:6, 7). In
order to have and hold a faith that does not waver it must rest on something
secure. It must rest on the Word of God.<o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="font-family: helvetica;">The Fifth Law-ASKING
BY A RIGHTEOUS MAN <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: helvetica;">"<i>The effectual fervent prayer of a righteous man availeth
much</i>” (James 5:16). This text imposes righteousness as a condition to answered
prayer. Of course, we must have the imputed righteousness which becomes ours
when we believe in Christ or we could not have answered prayer at all. But does
this text refer to that righteousness? It certainly does not…<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: helvetica;">While we remain in this state of rebellion or neglect, our
Father cannot bless us or answer our prayers. To confess our sins means to face
them out with and before our Father—to acknowledge them, to again pledge to
endeavor to do His will. Until this is done we will pray in vain for favors.<o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="font-family: helvetica;">The Sixth Law-ASKING
FOR DEFINITE THINGS <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: helvetica;">To obtain the fullest results in our prayer life, the sixth
law of prayer must be known and obeyed. This law is that our prayers must be
definite.<span style="mso-spacerun: yes;"> </span>…Some persons seem to have no
vision of things to pray for. They do not sense the need of this old world, or
they do not realize their privilege of bringing omnipotent power to bear upon
the problems of themselves and others. …<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: helvetica;">Those who do definite praying, God-directed praying, will
soon be able to look back on many answered prayers, so definitely answered that
they cannot be doubted. This will surely lead to an increase in faith, and to
more and better praying and serving.<o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="font-family: helvetica;">The seventh
Law-ASKING BY ONE WHO IS GRATEFUL <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: helvetica;">Praise and thanksgiving are fundamental to true praying. The
Word says “in everything give thanks.” If we keep our vision clear, there is no
hour so dark nor struggle so hard but that there is an occasion for thanksgiving.
Paul and Silas sang praises in the Philippian jail.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: helvetica;">--------------------------------------------------------------------------</span></p><p class="MsoNormal"><span style="font-family: helvetica;">© 1957, 2002 Child Evangelism Fellowship Inc.</span></p><p class="MsoNormal"><span style="font-family: helvetica;">https://cefnebraska.org/artillery/wp-content/uploads/2017/05/Everything-By-Prayer-J.-Irvin-Overholzer.pdf</span></p>Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-77608621042040540532020-09-03T11:10:00.007-07:002020-09-03T11:10:59.422-07:00Proverbs 22:6 What is meant by "the way he should go"?<p> Proverbs 22:6 What is meant by "the way he should go"?</p><p>Eight commentaries comment. </p><p><b><span style="font-size: medium;">Derek Kidner</span></b></p><p>22:6. Formative years</p><p>The training prescribed is lit. ‘according to his (the child’s) way’, implying, it seems, respect for his individuality and vocation, though not for his selfwill (see verse 5, or 14:12). But the stress is on parental opportunity and duty. Train means elsewhere to ‘dedicate’ a house (Deut. 20:5), temple (1 Kgs 8:63), etc. Possibly a trace of this meaning clings to it. See subject-study: The family, 2, pp. 46ff.</p><p>Derek Kidner, <i>Proverbs: An Introduction and Commentary</i>, vol. 17, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1964), 139.</p><p><br /></p><p><b><span style="font-size: medium;">Allen P. Ross</span></b></p><p>6 Family, child training. Proper training of a child will endure throughout his life. The parallelism is formal; the second clause provides the consequence of the first. The imperative is “train” (ḥanōk, GK 2852); this verb includes the idea of “dedicate,” and so the training should be with purpose. The “child” (naʿar) presumably is in the youngest years, although the Talmud places him between sixteen and twenty-four. The NEB captures the point of early instruction: “Start a boy on the right road.”</p><p>The right road is expressed by “in the way he should go” (ʿal-pî darkô). The way the verse has been translated shows that there is a standard of life to which one should go. Of course, a person must be young enough when change for the better is still possible. The consequence is that when he is old (yazqîn), he will not depart from it. Whybray, 125, notes that the sages were confident of the character-forming quality of their teaching.</p><p>In recent years it has become popular to interpret this verse to mean that the training should be according to the child’s way. The view is not new; over a thousand years ago Saadia suggested that one should train the child in accordance with his ability and potential. The wise parent will discern the natural bent of the individual child and train it accordingly. Kidner, 147, acknowledges that the wording implies respect for the child’s individuality but not his self-will; he reminds us that the emphasis is still on the parental duty of training. Training in accordance with a child’s natural bent may be a practical and useful idea, but it is not likely what this proverb has in mind.</p><p>In the book of Proverbs there are only two “ways” a child can go: the way of the wise and the righteous, or the way of the fool and the wicked. Moreover, it is difficult to explain why a natural bent needs training. Ralbag, in fact, offered a satirical interpretation: “Train the child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (cited in Greenstone, 234). Toy, 415, summarizes the ways that one might take “according to his way”: </p><p>"not exactly “in the path of industry and piety” (which would require in the right way), nor “according to the bodily and mental development of the child” (which does not agree with the second cl.), but “in accordance with the manner of life to which he is destined,” the implication being that the manner of life will not be morally bad." </p><p>McKane, 564, agrees that “according to his way” must mean the way he ought to go: “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform.”</p><p>Allen P. Ross, “Proverbs,” in <i>The Expositor’s Bible Commentary: Proverbs–Isaiah </i>(Revised Edition), ed. Tremper Longman III, Garland David E., vol. 6 (Grand Rapids, MI: Zondervan, 2008), 188–189.</p><p><br /></p><p><b><span style="font-size: medium;">Bruce K. Waltke</span></b></p><p>6 While the proverbs are addressed to youth (1:4–5), now at the end of Collections I-II the wise pedagogue is admonished to reorient the youth away from the folly of his endemic selfishness (vv. 6, 15). Verse 5 implicitly admonished the youth to stay clear from the sinister road the perverse travel and its pair implicitly admonishes the educator, especially the parent (see 10:1), to start him on the right way to steer him clear of danger.59 The proverb’s topic, the early moral education of youth, is stated in verset A, and referred to by the neuter pronoun “it” that closes verset B. Verset A presents the admonition (i.e., the cause) and verset B the reason (i.e., the consequence). The relatively rare imperative dedicate (ḥanōk) means, to start the youth off with a strong and perhaps even religious commitment to a certain course of action.60 Dommershausen says arbitrarily, “in this context, ḥanak means continual ‘training,’ but Clifford says it has this meaning in rabbinic Hebrew (b. Nazir 29a).61 To be sure dedication entails continual training, but the almost ubiquitous translation “train up” misses the lexeme’s emphasis on inauguration and possibly consecration. In the Book of Proverbs, Israel’s moral primer (see 1:2–6), this initiative refers to religious and moral direction, not professional activity. Although the age of the youth (naʿar, see 1:4) can vary from infancy to adulthood, a child is certainly in view in 20:11 and probably implied in the verb “dedicate.” He can be molded by verbal instruction (1:4; 23:13; 29:15) and according to its parallel in 22:15 by corporal punishment. Since he is still teachable, the dedication must take place while there is still hope (23:13; cf. 19:18). The uniquely definite construction, “the youth,” may imply that he must be assessed individually to design personally the appropriate moral initiative. According to (lit. “according to the mouth of”) refers to what someone or something dictates.62 Here his way dictates the orientation of his dedication.63 The nature and/or the moral content of “way” depends on its possessor, be it God (Prov. 8:22), the wise (11:5; 14:8; 16:7), human beings in general (16:9; 20:24) or fools (19:3). Although outside of Proverbs the gloss “according to the way” can refer to “according to nature of” (cf. Gen. 19:31; Isa. 10:24)—here it would mean dedicate the child according to the physical and mental abilities of the developing youth (Saadia,64 Malbim,65 Delitzsch66)—the construction is kederek in those passages outside of Proverbs, not ʿal pi (“according to the dictate of:”). The other six references to the naʿar univocally characterize his way as foolish. He is grouped together with the gullible in 1:4, is said to lack sense in 7:7, to have folly bound up in his heart in 22:15, to dissemble in his evil deeds in 20:11, and so in need of correction in 23:13. Left to himself he will disgrace his mother 29:15. Grammatically and rhetorically, as in 19:27, the command could be sarcastic (i.e., “dedicate a youth according to his foolish way, and when he grows old he will not depart from it!”67 However, the proverb would then assume the youth attained old age in his folly. In this book the wise, not fools, are crowned with the gray hair of age (20:29). In sum, the proverb implies that the religious and moral initiation of the youth be oriented from the first to counteract his foolish way: “the fool’s mouth cries out for a beating” (18:6). This instruction and discipline must not be withheld from him (cf. 13:24; 19:18; 23:13, 14; 29:15, 17).</p><p>The consequence of this strong spiritual initiative is that the dedicated youth will never depart from the original initiative. Even (see 14:13) probably aims to prevent the misinterpretation that there may be a moral lapse between the dedication and old age. The point is that even when the youth attains old age he will not turn off from the chosen course. When shows the two situations of verset B (i.e., becoming old and not departing) are contemporary.68 He grows old (see 17:6) refers to beginning and continuing in the state of being aged; the majesty of the aged is their grey hair (20:29). He will not depart (see 3:7) from it (a neutrum feminine pronoun) refers to his not turning aside from the situation formulated in verset A. The proverb, however, must not be pushed to mean that the educator is ultimately responsible for the youth’s entire moral orientation. “Rather, it gives a single component of truth that must be fit together with other elements of truth in order to approximate the more comprehensive, confused patterns of real life.”69 Other proverbs recognize that the youth’s freedom to choose sin (cf. Ezek. 18:20) and apostatize by taking up with villains (Prov. 2:11–15) and whores (Prov. 5:11–14). The book is addressed to youths, not parents. Were the parents ultimately responsible for his moral choice, there would be no point in addressing the book to youth (see 1:4). Moreover, Solomon himself stopped listening to instruction and strayed from knowledge (19:27). In sum, the proverb promises the educator that his original, and early, moral initiative has a permanent effect on a person for good. But that is not the whole truth about religious education.</p><p>Bruce K. Waltke, <i>The Book of Proverbs, Chapters 15–31, The New International Commentary on the Old Testament </i>(Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2005), 203–206.</p><p><br /></p><p><i><b><span style="font-size: medium;">The Bible Knowledge Commentary</span></b></i></p><p>22:6. This is perhaps the best-known verse in Proverbs on child training. The other verses on child-rearing (13:24; 19:18; 22:15; 23:13–14; 29:17) are all on discipline. The Hebrew word for train (ḥānaḵ) means to dedicate. It is used of dedicating a house (Deut. 20:5), the temple (1 Kings 8:63; 2 Chron. 7:5), and an image (Dan. 3:2). The noun ḥănukkâh speaks of the dedication of an altar (Num. 7:10; 2 Chron. 7:9) and of the walls of Jerusalem (Neh. 12:27). Only in Proverbs 22:6 is the verb translated “train.” Ḥānaḵ seems to include the idea of setting aside, narrowing, or hedging in. The word is sometimes used in the sense of “start.” Child-training involves “narrowing” a child’s conduct away from evil and toward godliness and starting him in the right direction. Gleason L. Archer points out that this Hebrew verb is similar to the Egyptian ḥ-n-k, which means “to give to the gods” or “to set up something for divine service.” He suggests that in verse 6 this gives “the following range of possible meanings: ‘Dedicate the child to God,’ ‘Prepare the child for his future responsibilities,’ ‘Exercise or train the child for adulthood’ ” (Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982, p. 252).</p><p>In the way he should go is literally, “upon the mouth of his way.” “Upon the mouth of” is a Hebrew idiom meaning “according to” or “in accord with.” A servant would respond “upon the mouth of” or at the command of his superior. But what does “the way” mean? Scholars have interpreted this differently. Does it mean according to the way he ought to go (KJV, NASB, NIV) either vocationally or morally? Or does it mean, as others have suggested, according to the demands of his personality, conduct, or stage in life? Since “way” in Proverbs does not mean personality or stage in life, it is preferable to say that “way” means proper way, the path of wise, godly living, which is emphasized frequently in Proverbs-basically the way of wisdom. It is from this proper behavior pattern or godly lifestyle that he will not turn when he is old, that is, when he is grown (attains adulthood).</p><p>Some parents, however, have sought to follow this directive but without this result. Their children have strayed from the godly training the parents gave them. This illustrates the nature of a “proverb.” A proverb is a literary device whereby a general truth is brought to bear on a specific situation. Many of the proverbs are not absolute guarantees for they express truths that are necessarily conditioned by prevailing circumstances. For example, verses 3–4, 9, 11, 16, 29 do not express promises that are always binding. Though the proverbs are generally and usually true, occasional exceptions may be noted. This may be because of the self-will or deliberate disobedience of an individual who chooses to go his own way-the way of folly instead of the way of wisdom (see v. 15 and comments there). For that he is held responsible. It is generally true, however, that most children who are brought up in Christian homes, under the influence of godly parents who teach and live God’s standards (cf. Eph. 6:4), follow that training.</p><p>Sid S. Buzzell, “Proverbs,” in <i>The Bible Knowledge Commentary: An Exposition of the Scriptures</i>, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 952–953.</p><p><b><span style="font-size: medium;"><i><br /></i></span></b></p><p><b><span style="font-size: medium;"><i>CSB Study Bible</i>: Notes</span></b></p><p>22:6 Start is literally to “dedicate” something, such as a building—to have a celebration commemorating the first time it is put to its intended use (Dt 20:5; 1Kg 8:63). Here, the youth is consecrated to a life of godly wisdom (4:11). Youth typically refers to preteen to late-teen years. The Hebrew words translated on his way speak of orienting the initiation to fit the challenges of young people. Youth are known for foolishness and lack of discretion or sense (v. 15; 1:4; 7:7); left to themselves, they fall into disgrace (29:15, 21). Thus, if a youth is initiated in a manner that is appropriate to his age (1:4; 23:13), it is likely to stick with him. However, this is not a promise, and it does not make the teacher responsible for the student (Ezk 18:20).</p><p>David K. Stabnow, “Proverbs,” in <i>CSB Study Bible</i>: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 987.</p><p><br /></p><p><b><span style="font-size: medium;">Matthew Henry</span></b></p><p>Verse 6 Here is, 1. A great duty enjoined, particularly to those that are the parents and instructors of children, in order to the propagating of wisdom, that it may not die with them: Train up children in that age of vanity, to keep them from the sins and snares of it, in that learning age, to prepare them for what they are designed for. Catechise them; initiate them; keep them under discipline. Train them as soldiers, who are taught to handle their arms, keep rank, and observe the word of command. Train them up, not in the way they would go (the bias of their corrupt hearts would draw them aside), but in the way they should go, the way in which, if you love them, you would have them go. Train up a child according as he is capable (as some take it), with a gentle hand, as nurses feed children, little and often, Deu. 6:7. 2. A good reason for it, taken from the great advantage of this care and pains with children: When they grow up, when they grow old, it is to be hoped, they will not depart from it. Good impressions made upon them then will abide upon them all their days. Ordinarily the vessel retains the savour with which it was first seasoned. Many indeed have departed from the good way in which they were trained up; Solomon himself did so. But early training may be a means of their recovering themselves, as it is supposed Solomon did. At least the parents will have the comfort of having done their duty and used the means.</p><p>Matthew Henry, <i>Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume</i> (Peabody: Hendrickson, 1994), 1004.</p><p><br /></p><p><b>(holds the "bent" view)---------------------------------------------------</b></p><p><b>James E. Smith </b>(holds the "bent" view)<br /></p><p>6. The necessity of training children (22:6). “Train up a lad according to his way [and] when he is old he will not turn aside from it.” The verb translated “train” (chanakh) means “to give something into the mouth, to give to be tasted” like a mother putting baby food into the mouth of her child. The verb came to mean “to imbue” or “train.” “His way” does not speak primarily of the moral and spiritual path of life, but of one’s niche in life. Whatever occupation he is later to follow, it is necessary to prepare him for it in his early years. Then habits are formed which will influence his conduct in manhood. This maxim is an injunction to parents to consider the child’s nature, faculties and temperament in the education which is given him.</p><p>James E. Smith, <i>The Wisdom Literature and Psalms, Old Testament Survey Series</i> (Joplin, MO: College Press Pub. Co., 1996), 621–622.</p><p><br /></p><p><b>J. Vernon McGee</b></p><p> Train up a child in the way he should go: and when he is old, he will not depart from it [Prov. 22:6].</p><p>We are to train up a child concerning the way he should go. What he is saying is that God has a way He wants him to go, and parents are to find out that way. They are not to bring up a child in the way they think he should go, but in the way God wants him to go.</p><p>J. Vernon McGee, Thru the Bible Commentary: Poetry (Proverbs), electronic ed., vol. 20 (Nashville: Thomas Nelson, 1991), 191.</p><p><br /></p>Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-88492928558874517682020-05-20T11:15:00.000-07:002020-05-20T11:34:05.956-07:00What does it look like to "make every effort to supplement your faith with virtue (2 Peter 1:5a, ESV)"?<div dir="ltr" style="text-align: left;" trbidi="on">
The Greek noun for "diligent" in verse five reappears as a verb in verse ten as a verb "be even more diligent." In verse five we are told to "add to your faith virtue" and in ten to "to make your call and election sure.' It seems the two are closely related.<br />
<br />
The New King James Version (Nashville: Thomas Nelson, 1982), 2 Pe 1:10.."<br />
<br />
<b>diligent</b>: 5082 σπουδή (spoudē), ῆς (ēs), ἡ (hē): n.fem.; ≡ Str 4710; TDNT 7.559—1. LN 68.79 do quickly, hurry, haste (Mk 6:25; Lk 1:39); 2. LN 68.63 do one’s best (Ro 12:8); 3. LN 25.74 eagerness (2Co 7:12); 4. LN 68.64 σπουδὴν πᾶσαν παρεισφέρω (spoudēn pasan pareispherō), do one’s best (2Pe 1:5+), note: there may be overlap in the verses and entries<br />
<span style="font-size: x-small;">James Swanson,<i> Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament)</i> (Oak Harbor: Logos Research Systems, Inc., 1997).</span><br />
<br />
<b>Giving</b>:4210 παρεισφέρω (pareispherō): vb.; ≡ Str 3923—LN 68.64 do one’s best (2Pe 1:5+), see 5082<br />
<span style="font-size: x-small;">James Swanson, <i>Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament)</i> (Oak Harbor: Logos Research Systems, Inc., 1997).</span><br />
<br />
<b><i>giving all diligence</i></b>: 68.64 σπουδὴν πᾶσαν παρεισφέρω: (an idiom, literally ‘to bring every effort to’) to do one’s very best in attempting to do something—‘to do one’s best, to make every effort to, to try as hard as possible.’ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν ‘do your very best to add goodness to your faith’ 2 Pe 1:5. In some languages it may be almost impossible to speak of ‘adding goodness to faith.’ However, an appropriate equivalent of this expression in 2 Pe 1:5 may be ‘do your best to be good as well as to believe.’<br />
<span style="font-size: x-small;">Johannes P. Louw and Eugene Albert Nida, <i>Greek-English Lexicon of the New Testament: Based on Semantic Domains </i>(New York: United Bible Societies, 1996), 662.</span><br />
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<b><i>faith</i></b>: 31.85 πιστεύωb; πίστιςb, εως f: to believe to the extent of complete trust and reliance—‘to believe in, to have confidence in, to have faith in, to trust, faith, trust.’<br />
πιστεύωb: ὃς δ’ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ ‘if anyone should cause one of these little ones to turn away from his faith in me’ Mt 18:6; ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ ‘Abraham trusted in God’ Ro 4:3; ὁ πιστεύων ἐπ’ αὐτῷ οὐ μὴ καταισχυνθῇ ‘whoever believes in him will not be disappointed’ 1 Pe 2:6.<br />
πίστιςb: ἔχετε πίστιν θεοῦ ‘you have faith in God’ Mk 11:22; ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως ‘he listened to him (as he talked) about faith in Christ Jesus’ Ac 24:24; ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται ‘he who is righteous because of his faith shall live’ Ro 1:17; ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ ‘we heard about your faith in Christ Jesus’ Col 1:4.<br />
In rendering πιστεύωb and πίστιςb it would be wrong to select a term which would mean merely ‘reliance’ or ‘dependency’ or even ‘confidence,’ for there should also be a significant measure of ‘belief,’ since real trust, confidence, and reliance can only be placed in someone who is believed to have the qualities attributed to such a person.<br />
<span style="font-size: x-small;">Johannes P. Louw and Eugene Albert Nida, <i>Greek-English Lexicon of the New Testament: Based on Semantic Domains </i>(New York: United Bible Societies, 1996), 375–376.</span><br />
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<b><i>virtue</i></b>: 88.11 ἀρετήa, ῆς f: the quality of moral excellence—‘outstanding goodness, virtue.’ εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος ‘if there is any moral excellence and if there is (reason for) praise’ Php 4:8; τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ ‘one who has called us to (share in) his own glory and moral excellence’ 2 Pe 1:3. It is possible, however, that ἀρετή in 2 Pe 1:3 denotes the manifestation of (divine) power (see 76.14).<br />
<span style="font-size: x-small;">Johannes P. Louw and Eugene Albert Nida,<i> Greek-English Lexicon of the New Testament: Based on Semantic Domains </i>(New York: United Bible Societies, 1996), 743.</span><br />
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<h3 style="text-align: left;">
<b>Word Pictures in the New Testament</b></h3>
Yea, and for this very cause (και αὐτο τουτο δε [kai auto touto de]). Adverbial accusative (αὐτο τουτο [auto touto]) here, a classic idiom, with both και [kai] and δε [de]. Cf. και τουτο [kai touto] (Phil. 1:29), τουτο μεν—τουτο δε [touto men—touto de] (Heb. 10:33). “The soul of religion is the practical part” (Bunyan). Because of the new birth and the promises we have a part to play. Adding on your part (παρεισενεγκαντες [<i>pareisenegkantes</i>]). First aorist active participle of παρεισφερω [pareispherō], old double compound, to bring in (εἰσφερω [eispherō]), besides (παρα [para]), here only in N. T. All diligence (σπουδην πασαν [spoudēn pāsan]). Old word from σπευδω [speudō] to hasten (Luke 19:5f.). This phrase (πασαν σπουδην [pāsan spoudēn]) occurs in Jude 3 with ποιουμενος [<i>poioumenos</i>] and on the inscription in Stratonicea (verse 3) with ἰσφερεσθαι [ispheresthai] (certainly a curious coincidence, to say the least, though common in the Koiné). In your faith (ἐν τῃ πιστει ὑμων [<i>en tēi pistei humōn</i>]). Faith or πιστις [pistis] (strong conviction as in Heb. 11:1, 3, the root of the Christian life Eph. 2:8) is the foundation which goes through various steps up to love (ἀγαπη [agapē]). See similar lists in James 1:20; 1 Thess. 1:3; 2 Thess. 1:3f.; Gal. 5:22f.; Rom. 5:3; 8:29f. Hermas (Vis. iii. 8. 1–7) has a list called “daughters” of one another. Note the use of ἐν [en] (in, on) with each step. Supply (ἐπιχορηγησατε [epichorēgēsate]). First aorist active imperative of ἐπιχορηγεω [epichorēgeō], late and rare double compound verb (ἐπι [epi] and χορηγεω [chorēgeō] 1 Pet. 4:11 from χορηγος [chorēgos], chorus-leader, χορος [choros] and ἡγεομαι [hēgeomai], to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 1:11 and already in 2 Cor. 9:10; Gal. 3:5; Col. 2:19. Virtue (ἀρετην [aretēn]). Moral power, moral energy, vigor of soul (Bengel). See 3. Knowledge (γνωσιν [gnōsin]). Insight, understanding (1 Cor. 16:18; John 15:15).<br />
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A.T. Robertson, <i>Word Pictures in the New Testament</i> (Nashville, TN: Broadman Press, 1933), 2 Pe 1:5.<br />
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<h3 style="text-align: left;">
<b>Word Studies in the New Testament</b></h3>
5. Beside this (αὐτὸ τοῦτο). Wrong. Render, for this very cause, as Rev. Lit., this very thing. Just as τί, what? has come to mean way? So the strengthened demonstrative acquires the meaning of wherefore, for this very cause.<br />
Giving all diligence (σπουδὴν πᾶσαν παρεισενέγκαντες) The verb occurs only here in New Testament, and means, liteally, to bring in by the side of: adding your diligence to the divine promises. So Rev., adding on your part.<br />
Add to your faith, etc. The A. V. is entirely wrong. The verb rendered add (ἐπιχορηγήσατε) is derived from χορός, a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2 Cor. 9:10; Gal. 3:5; Col. 2:19), and is rendered minister (A. V.), supply (Rev.); and the simple verb χορηγέω, minister, occurs 1 Pet. 4:11; 2 Cor. 9:10. Here the Rev., properly, renders supply.<br />
To your faith (ἐν τῇ πίστει). The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another: “an increase by growth, not by external junction; each new grace springing out of, attempting, and perfecting the other.” Render, therefore, as Rev. In your faith supply virtue, and in your virtue knowledge, etc.<br />
Virtue. See on ver. 3, and 1 Pet. 2:9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.<br />
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Marvin Richardson Vincent, <i>Word Studies in the New Testament</i>, vol. 1 (New York: Charles Scribner’s Sons, 1887), 678–679.<br />
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<h3 style="text-align: left;">
Word Studies in the New Testament</h3>
(1:5–7) Concerning the words, “and besides this,” Vincent says; “Wrong. Render, for this very cause.” Robertson concurs in this translation, and adds that this is a classic idiom. “Giving” is <i>pareispherō</i>, (παρεισφερω,) made up of <i>pherō</i> (φερω) “to bring,” eis, (εἰς,) “into,” and para, (παρα,) “alongside,” thus, “to bring in alongside, to contribute besides” to something. The R.V. translates, “adding on your own part.” Strachan says that the words “and besides this” emphasize the fact of the gifts spoken of in verse four as having their logical outcome in character, and quotes Bunyan as saying, “The soul of religion is the practical part.”<br />
“Diligence” is <i>spoudē</i>. (σπουδη.) The verb is spoudazō (σπουδαζω) which means “to make haste, be eager, give diligence, to do one’s best, to take care, to exert one’s self.” In verses two and three we have the divine provision and enablement given the believer in salvation, an inner dynamic, the divine nature which impels to a holy life, giving both the desire and power to do God’s will (Phil. 2:13). In verses five to seven, we have human responsibility, that of seeing to it that the various Christian virtues are included in one’s life. The divine nature is not an automatic self-propelling machine that will turn out a Christian life for the believer irrespective of what that believer does or the attitude he takes to the salvation which God has provided. The divine nature will always produce a change in the life of the sinner who receives the Lord Jesus as Saviour. But it works at its best efficiency when the believer cooperates with it in not only determining to live a life pleasing to God, but definitely stepping out in faith and living that life in dependence upon the new life which God has implanted in him. And this must not be a mere lackadaisical attempt at doing God’s will, but an intense effort, as shown by the word spoudē, (σπουδη,) translated “diligence.”<br />
As to the translation, “add to your faith,” Vincent says; “The A.V. is entirely wrong. The verb rendered ‘add’ (<i>epichorēgeō</i> (ἐπιχορηγεω)) is derived from chorus, (χορυς,) a chorus, such as was employed in the representation of Greek tragedies. The verb originally meant ‘to bear the expense of a chorus,’ which was done by a person selected by the state, who was obliged to defray all the expense of training and maintenance.” Strachan adds, “It was a duty that prompted to lavishness in execution. Hence <i>chorēgeō</i> (χορηγεω) came to mean ‘supplying costs for any purpose,’ a public duty or religious service, with a tending, as here, towards the meaning, ‘providing more than is barely demanded.’ ” Thus, the word means “to supply in copious measure, to provide beyond the need, to supply more than generously.”<br />
Saints are to supply or provide in their faith, virtue. Vincent says; “The A.V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another; each new grace springing out of, attempting and perfecting the other. Render, therefore, as Rev. In your faith supply virtue, and in your virtue, knowledge, etc.” The exhortation is that in the faith which the saints exercise in the Lord Jesus, they should provide for virtue. The believer exercises faith in the Lord Jesus to supply his needs, to guide him along life’s way. He should also exercise faith for the generating of virtue in his inner being by the Holy Spirit. This virtue, Vincent says, is in the form, “not of moral excellence, but of the energy which Christians are to exhibit, as God exerts His energy upon them. As God calls us by His own virtue (v. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.” They are to provide in this virtue, knowledge (gnōsis (γνωσις)), and in this knowledge, temperance (<i>egkrateia</i>, (ἐγκρατεια,) self-control), holding the passions and desires in hand. The word was used of the virtue of one who masters his desires and passions, especially his sensual appetites. The Greeks used it of the one who had his sex passions under control. The papyri (Moulton and Milligan) quote the phrase, “a trusty dispenser of continence.” One can see what a blessing the fruit of the Spirit is when it provides the saint with a mastery of his sex passions (Gal. 5:23, temperance, <i>egkrateia</i>, (ἐγκρατεια,) self-control).<br />
The saints are to provide generously in this self-control, patience. The word is hupomonē, (ὑπομονη,) literally, “to remain under,” thus, “to remain under trials and testings in a way that honors God.” Vincent translates, “remaining behind or staying.” He says further, “not merely endurance of the inevitable, for Christ could have relieved Himself of His sufferings (Heb. 12:2, 3, compare Matt. 26:53); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ’s patience, Barrow remarks, ‘Neither was it out of a stupid insensibility or stubborn resolution that He did thus behave Himself; for He had a most vigorous sense of all those grievances, and a strong (natural) aversation (act of turning away from) from undergoing them … but from a perfect submission to the divine will, and entire command over His passions, an excessive charity toward mankind, this patient, and meek behaviour did spring.’ The same writer defines patience as follows: ‘That virtue which qualifies us to bear all conditions and all events, by God’s disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportment and practices of life as God requires and good reason directs.’ ”<br />
Godliness is to be provided generously in patience. This is <i>eusebeia</i>, (εὐσεβεια,) a thorough treatment of which word was presented in the material of verse three, which please see. In this virtue of godliness is to be provided brotherly kindness. The word is <i>philadelphia</i>, (φιλαδελφια,) made up of <i>phileō</i>, (φιλεω,) “to have an affection for,” and <i>adelphos</i>, (ἀδελφος,) “a brother.” This affection or fondness for one’s Christian brethren is to be saturated with charity. The word is agapē, (ἀγαπη,) “that divine love which God is as to His nature, which is produced in the heart of the yielded believer by the Holy Spirit, and which impels him to deny himself for the benefit of the one loved.”<br />
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Translation. <i>And for this very cause, having added on your part every intense effort, provide lavishly in your faith, virtue, and in your virtue, knowledge, and in your knowledge, self-control, and in your self-control, patience, and in your patience, godliness, and in your godliness, an affection for the brethren, and in your affection for the brethren, divine love.</i><br />
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Kenneth S. Wuest, <i>Wuest’s Word Studies from the Greek New Testamen</i>t: For the English Reader, vol. 12 (Grand Rapids: Eerdmans, 1997), 22–25.<br />
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<h3 style="text-align: left;">
<b>The Bible Exposition Commentary</b></h3>
Faith Results in Spiritual Growth (2 Peter 1:5–7)<br />
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Where there is life, there must be growth. The new birth is not the end; it is the beginning. God gives His children all that they need to live godly lives, but His children must apply themselves and be diligent to use the “means of grace” He has provided. Spiritual growth is not automatic. It requires cooperation with God and the application of spiritual diligence and discipline. “Work out your own salvation … For it is God which worketh in you” (Phil. 2:12–13).<br />
Peter listed seven characteristics of the godly life, but we must not think of them as seven beads on a string or even seven stages of development. The word translated “add” really means “to supply generously.” In other words, we develop one quality as we exercise another quality. These graces relate to each other the way the branch relates to the trunk and the twigs to the branch. Like the “fruit of the Spirit” (Gal. 5:22–23), these qualities grow out of life and out of a vital relationship with Jesus Christ. It is not enough for the Christian to “let go and let God,” as though spiritual growth were God’s work alone. Literally, Peter wrote, “Make every effort to bring alongside.” The Father and the child must work together.<br />
The first quality of character Peter listed was virtue. We met this word in 2 Peter 1:3, and it basically means “excellence.” To the Greek philosophers, it meant “the fulfillment of a thing.” When anything in nature fulfills its purpose, that is “virtue—moral excellence.” The word was also used to describe the power of the gods to do heroic deeds. The land that produces crops is “excellent” because it is fulfilling its purpose. The tool that works correctly is “excellent” because it is doing what a tool is supposed to do.<br />
A Christian is supposed to glorify God because he has God’s nature within; so, when he does this, he shows “excellence” because he is fulfilling his purpose in life. True virtue in the Christian life is not “polishing” human qualities, no matter how fine they may be, but producing divine qualities that make the person more like Jesus Christ.<br />
Faith helps us develop virtue, and virtue helps us develop knowledge (2 Peter 1:5). The word translated “knowledge” in 2 Peter 1:2–3 means “full knowledge” or “knowledge that is growing.” The word used here suggests practical knowledge or discernment. It refers to the ability to handle life successfully. It is the opposite of being “so heavenly minded as to be of no earthly good!” This kind of knowledge does not come automatically. It comes from obedience to the will of God (John 7:17). In the Christian life, you must not separate the heart and the mind, character and knowledge.<br />
Temperance is the next quality on Peter’s list of spiritual virtues, and it means self-control. “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” (Prov. 16:32). “He that hath no rule over his own spirit is like a city that is broken down and without walls” (Prov. 25:28). Paul in his letters often compared the Christian to an athlete who must exercise and discipline himself if he ever hopes to win the prize (1 Cor. 9:24–27; Phil. 3:12–16; 1 Tim. 4:7–8).<br />
Patience is the ability to endure when circumstances are difficult. Self-control has to do with handling the pleasures of life, while patience relates primarily to the pressures and problems of life. (The ability to endure problem people is “long-suffering.”) Often, the person who “gives in” to pleasures is not disciplined enough to handle pressures either, so he “gives up.”<br />
Patience is not something that develops automatically; we must work at it. James 1:2–8 gives us the right approach. We must expect trials to come, because without trials we could never learn patience. We must, by faith, let our trials work for us and not against us, because we know that God is at work in our trials. If we need wisdom in making decisions, God will grant that wisdom if we ask Him. Nobody enjoys trials, but we do enjoy the confidence we can have in trials that God is at work, causing everything to work together for our good and His glory.<br />
Godliness simply means “God-likeness.” In the original Greek, this word meant “to worship well.” It described the man who was right in his relationship with God and with his fellowman. Perhaps the words reverence and piety come closer to defining this term. It is that quality of character that makes a person distinctive. He lives above the petty things of life, the passions and pressures that control the lives of others. He seeks to do the will of God and, as he does, he seeks the welfare of others.<br />
We must never get the idea that godliness is an impractical thing, because it is intensely practical. The godly person makes the kinds of decisions that are right and noble. He does not take an easy path simply to avoid either pain or trial. He does what is right because it is right and because it is the will of God.<br />
Brotherly kindness (<i>philadelphia</i> in the Greek) is a virtue that Peter must have acquired the hard way, for the disciples of our Lord often debated and disagreed with one another. If we love Jesus Christ, we must also love the brethren. We should practice an “unfeigned [sincere] love of the brethren” (1 Peter 1:22) and not just pretend that we love them. “Let brotherly love continue” (Heb. 13:1). “Be kindly affectioned one to another with brotherly love” (Rom. 12:10). The fact that we love our brothers and sisters in Christ is one evidence that we have been born of God (1 John 5:1–2).<br />
But there is more to Christian growth than brotherly love; we must also have the sacrificial love that our Lord displayed when He went to the cross. The kind of love (“charity”) spoken of in 2 Peter 1:7 is agape love, the kind of love that God shows toward lost sinners. This is the love that is described in 1 Corinthians 13, the love that the Holy Spirit produces in our hearts as we walk in the Spirit (Rom. 5:5; Gal. 5:22). When we have brotherly love, we love because of our likenesses to others; but with agape love, we love in spite of the differences we have.<br />
It is impossible for fallen human nature to manufacture these seven qualities of Christian character. They must be produced by the Spirit of God. To be sure, there are unsaved people who possess amazing self-control and endurance, but these virtues point to them and not to the Lord. They get the glory. When God produces the beautiful nature of His Son in a Christian, it is God who receives the praise and glory.<br />
Because we have the divine nature, we can grow spiritually and develop this kind of Christian character. It is through the power of God and the precious promises of God that this growth takes place. The divine “genetic structure” is already there: God wants us to be “conformed to the image of His Son” (Rom. 8:29). The life within will reproduce that image if we but diligently cooperate with God and use the means He has lavishly given us.<br />
And the amazing thing is this: as the image of Christ is reproduced in us, the process does not destroy our own personalities. We still remain uniquely ourselves!<br />
One of the dangers in the church today is imitation. People have a tendency to become like their pastor, or like a church leader, or perhaps like some “famous Christian.” As they do this, they destroy their own uniqueness while failing to become like Jesus Christ. They lose both ways! Just as each child in a family resembles his parents and yet is different, so each child in God’s family comes more and more to resemble Jesus Christ and yet is different. Parents don’t duplicate themselves, they reproduce themselves; and wise parents permit their children to be themselves.<br />
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Warren W. Wiersbe, <i>The Bible Exposition Commentary</i>, vol. 2 (Wheaton, IL: Victor Books, 1996), 437–439.<br />
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<h3 style="text-align: left;">
The Bible Knowledge Commentary</h3>
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B. The function of the divine nature (1:5–9)</h4>
In this beautiful paragraph Peter orchestrates a symphony of grace. To the melody line of faith he leads believers to add harmony in a blend of seven Christian virtues which he lists without explanation or description. A carnal Christian has spiritual myopia (v. 9), but a spiritual Christian is both effective and productive (v. 8) in his understanding of the Lord Jesus and his application of biblical principles to daily life.<br />
<h4 style="text-align: left;">
1. CHARACTERISTICS OF THE FUNCTION (1:5–7)</h4>
1:5–7. Peter referred back to the divine nature by beginning this new paragraph with the words for this very reason. The words make every effort translate a participle (pareisenenkantes, “applying, bringing to bear alongside of”; used only here in the NT) and spoudēn pasan (“all diligence” or “all zeal”; spoudē in Rom. 12:11 is rendered “zeal”). It takes every bit of diligence and effort a Christian can muster, along with the enabling power of the Holy Spirit, to “escape the corruption in the world caused by evil desires” (2 Peter 1:4) and to bring in alongside of his faith a complement of virtue. He should work hard at cultivating the seven qualities Peter listed in verses 5–7. As a Christian does so, he becomes more like Christ, participating more fully in God’s divine nature.<br />
The word add, in the imperative, translates epichorēgēsate, from which come the English words “chorus,” “choreograph,” and “choreography.” In ancient Greece the state established a chorus but the director, the chorēgys, paid the expenses for training the chorus. Then the word came to be used of one who provides for or supports others or supplies something for them in abundance. A believer is to “furnish, supply, or support” his life with these virtues. (The same word is trans. “supplies” in 2 Cor. 9:10 and “supported” in Col. 2:19. Peter used it again in 2 Peter 1:11 where the NIV renders it “receive.”)<br />
Faith in Jesus Christ is what separates Christians from all other people. Pistis, trust in the Savior which brings one into the family of God, is the foundation of all other qualities in the Christian life.<br />
1. To his faith each believer should add goodness (lit., “moral excellency,” or “virtue”). In Greek the word is aretēn, which Peter also used at the end of verse 3 and in 1 Peter 2:9 (“praises” in the NIV).<br />
2. Knowledge (gnōsin; cf. 2 Peter 1:2; 3:18) comes not from intellectual pursuits, but is spiritual knowledge which comes through the Holy Spirit and is focused on the person and Word of God.<br />
3. Faith, goodness, and spiritual knowledge are not enough for a Christian’s walk. He must also make every effort to practice self-control (enkrateian; used only two other times in the NT, in Acts 24:25; Gal. 5:23). This means to have one’s passions under control. It contrasts sharply with the anarchy and lack of control on the part of the false teachers whom Peter exposed (chap. 2). In an increasingly anarchistic society Christians do well to let the music of self-control be played in their lives.<br />
4. Believers living in the latter days, especially when surrounded by scoffers and false teachers, also need perseverance. This word hypomenēn means “staying under.” It is frequently used in the New Testament to refer to constancy or steadfast endurance under adversity, without giving in or giving up (cf. Rom. 5:3–4; 15:4–5; 2 Cor. 1:6; 6:4; Col. 1:11; 1 Thes. 1:3; 2 Thes. 1:4; James 1:3).<br />
5. Godliness (eusebian, also used in 2 Peter 1:3 and 3:11 and 10 times [in the Gr.] in the Pastoral Epistles) refers to piety, man’s obligation of reverence toward God. The fourth-century church historian Eusebius was named for this lovely Greek word. How unfortunate that the words “piety” and “pious” have fallen on hard times in current usage.<br />
6. The first five virtues pertain to one’s inner life and his relationship to God. The last two relate to others. Brotherly kindness translates the Greek philadelphian, a fervent practical caring for others (1 John 4:20). Peter already urged this attitude on his readers in his first epistle (1 Peter 1:22; cf. Rom. 12:10; 1 Thes. 4:9; Heb. 13:1).<br />
7. Whereas brotherly kindness is concern for others’ needs, love (agapēn) is desiring the highest good for others. This is the kind of love God exhibits toward sinners (John 3:16; Rom. 5:8; 1 John 4:9–11).<br />
Interestingly this “symphony” begins with faith and ends with love. Building on the foundation of faith in Christ, believers are to exhibit Christlikeness by supplying these seven qualities that climax in love toward others (cf. faith and love in Col. 1:4–5; 1 Thes. 1:3; 2 Thes. 1:3; Phile. 5).<br />
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2. CONSEQUENCES OF THE FUNCTION (1:8)</h4>
Kenneth O. Gangel, “2 Peter,” in <i>The Bible Knowledge Commentary: An Exposition of the Scriptures</i>, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 865–866.<br />
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<h3 style="text-align: left;">
Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged</h3>
Verses 5–11<br />
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In these words the apostle comes to the chief thing intended in this epistle—to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Lu. 13:24.<br />
I. Here we cannot but observe how the believer’s way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit. 3:8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Prov. 28:1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. “Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too.” We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God’s name which must go before our faith (Ps. 9:10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit. 2:12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam. 1:4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom. 5:3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereby we bear all calamities and crosses with silence and submission, without murmuring against God or complaining of him, but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need. 5. To patience we must add godliness, and this is the very thing which is produced by patience, for that works experience, Rom. 5:4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod and their transgression with stripes (Ps. 89:32, 33), and hereby they are brought to the child-like fear and reverential love wherein true godliness consists: to this, 6. We must add brotherly-kindness, a tender affection to all our fellow-christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Ps. 16:3. 7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are without Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel.<br />
II. All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works—for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God as well as for those wherein we only obey him—and therefore to engage us to an industrious and unwearied pursuit of them, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them, v. 8–11. These are proposed,<br />
1. More generally, v. 8. The having these things make not barren (or slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kings of Judah, that he did not right in the sight of the Lord (2 Ki. 16:2), we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shows; so, when it is here said that the being and abounding of all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the works of righteousness. these will bring much glory to God, by bringing forth much fruit among men, being fruitful in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants by their abounding in the work that he has given them to do. This is the necessary consequence of adding one grace to another; for, where all Christian graces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow (as the apostle intimates in the beginning of v. 8), and wherever grace abounds there will be an abounding in good works. How desirable it is to be in such a case the apostle evidences, v. 9. There he sets forth how miserable it is to be without those quickening fructifying graces; for he who has not the forementioned graces, or, though he pretends or seems to have them, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it: He cannot see far off. This present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof. He who sees the excellences of Christianity must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality; but, where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though in appearance, or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition who are thus blind as to the awfully great things of the other world, who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly! But this is not all the misery of those who do not add to their faith virtue, knowledge, etc. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the devil. Often call to mind, and seriously meditate on, your solemn engagement to be the Lord’s, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and spirit.<br />
2. The apostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian: stability in grace, and a triumphant entrance into glory. These he brings in by resuming his former exhortation, and laying it down in other words; for what in v. 5 is expressed by giving diligence to add to faith virtue, etc., is expressed in v. 10 by giving diligence to make our calling and election sure. Here we may observe, (1.) It is the duty of believers to make their election sure, to clear it up to themselves that they are the chosen of God. (2.) The way to make sure their eternal election is to make out their effectual calling: none can look into the book of God’s eternal counsels and decrees; but, inasmuch as whom God did predestinate those he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict enquiry, whether we are thoroughly converted, our minds enlightened, our wills renewed, and our whole souls changed as to the bent and inclination thereof; and to come to a fixed certainty in this requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Ps. 139:23; Rom. 8:16. “But, how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for,” [1.] “By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth.” When others shall fall into heinous and scandalous sin, those who are thus diligent shall be enabled to walk circumspectly and keep on in the way of their duty; and, when many fall into errors, they shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] Those who are diligent in the work of religion shall have a triumphant entrance into glory; while of those few who get to heaven some are scarcely saved (1 Pt. 4:18), with a great deal of difficulty, even as by fire (1 Co. 3:15), those who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.<br />
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Matthew Henry, <i>Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged</i> in One Volume (Peabody: Hendrickson, 1994), 2434–2435.<br />
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-31763561892190946452020-03-10T19:42:00.002-07:002023-04-27T13:33:34.059-07:00<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-size: large;"><b>Thomas Constable's Expository Notes</b></span><br />
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Some interpreters view verse <a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">13</a> as containing one petition while others believe Jesus intended two. Probably one is correct in view of the close connection of the ideas. They are really two sides of one coin.</div>
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“Temptation” is the Greek <i style="border: 0px; box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">peirasmos</i> and means “testing.” It refers not so much to solicitation to evil as to trials that test the character. God does not test (<i style="border: 0px; box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">peirasmos</i>) anyone (<a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">James 1:13-14</a>). Why then do we need to pray that He will not lead us into testing? Even though God is not the instrumental cause of our testing He does permit us to experience temptation from the world, the flesh, and the devil (cf. <a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">4:1</a>; <a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Gen. 22:1</a>; <a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Deut. 8:2</a>). Therefore this petition is a request that He minimize the occasions of our testing that may result in our sinning. It articulates the repentant disciple’s felt weakness to stand up under severe trials in view of our sinfulness (cf. <a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Prov. 30:7-9</a>).<span class="fn" id="G40MAT357" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;" text="357 <p>Rick W. Byargeon, “Echoes of Wisdom in the Lord’s Prayer (<span class="bibleref" title="Mt 6:9-13">Matt 6:9-13">[357]</span>),” <i style="border: 0px; box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Journal of the Evangelical Theological Society</i> 41:3 (September 1998):353-65.</div>
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“But” introduces the alternative. “Deliver us” could mean “spare us from” or “deliver us out of.” The meaning depends on what “evil” means. Is this a reference to evil generally or to the evil one, Satan? When the Greek preposition <i style="border: 0px; box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">apo</i> (“from”) follows “deliver,” it usually refers to deliverance from people. When <i style="border: 0px; box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ek</i> (“from”) follows it, it always refers to deliverance from things.<span class="fn" id="G40MAT358" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;" text="358 <p>J. B. Bauer, “Libera nos a malo,” <i>Verbum Domini</i> 34 (1965):12-15.</p>">[358]</span> Here <i style="border: 0px; box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">apo</i> occurs. Also, the adjective “evil” has an article modifying it in the Greek text, which indicates that it is to be taken as a substantive: “the evil one.” God does not always deliver us from evil, but He does deliver us from the evil one.<span class="fn" id="G40MAT359" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;" text="359 <p>See Page, pp. 458-59.</p>">[359]</span></div>
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However the Old Testament predicted that a time of great evil would precede the establishment of the kingdom (<a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jer. 30</a>). Some commentators, including non-premillenarians, have understood the evil in this petition as a reference to Satanic opposition that will come to its full force before the kingdom begins.<span class="fn" id="G40MAT360" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;" text="360 <p>E.g., Theodore H. Robinson, <i>The Gospel of Matthew</i>, p. 52; M’Neile, p. 81; and T. Herbert Bindley, “Eschatology in the Lord’s Prayer,” <i>The Expositor</i> 17 (October 1919):319-20.</p>">[360]</span> God later revealed through Paul that Christians will not go through this Tribulation (<a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">1 Thess. 1:10</a>; <a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">4:13-18</a>; et al.). Consequently we do not need to pray for deliverance from it but from other occasions of testing.</div>
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Some have seen a veiled reference to the Trinity in these last three petitions. The Father provides our bread through His creation and providence, the Son’s atonement secures our forgiveness, and the Spirit’s enablement assures our spiritual victory.</div>
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<div class="SectionHeader" style="font-family: "Times New Roman", Times, serif; font-size: 2em; font-weight: bold; text-align: left;">
<em>THE FREE BIBLE COMMENTARY</em></div>
<div class="SectionHeader" style="font-family: "Times New Roman", Times, serif; font-size: 2em; font-weight: bold; text-align: left;">
<em>The First Christian Primer: Matthew</em></div>
<span style="text-align: center;">By Dr. Bob Utley, retired professor of hermeneutics (Biblical interpretation)</span><br />
<table style="color: black;"><tbody>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 412px;"><td>6:13</td></tr>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 412px;"><td>NASB. NKJV</td><td> "do not lead us into temptation"</td></tr>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 412px;"><td>NRSV</td><td> "do not bring us to the time of trial"</td></tr>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 412px;"><td>TEV</td><td> "do not bring us to hard testing"</td></tr>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 412px;"><td>NJB, REB</td><td> "do not put us to the test"</td></tr>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 412px;"><td>Peshitta</td><td> "do not let us enter into temptation"</td></tr>
</tbody></table>
<div class="TI2 UpP05" style="margin-top: -0.05em; text-indent: 2em;">
This is a <span class="style4" style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">negative aorist active subjunctive</span>. This grammatical construction meant "do not ever begin an action." There has been much discussion about this verse as compared with James 1:13, concerning God's agency in testing. There is a play on the connotation of two Greek words translated "test" or "try." The one here and in James 1:13 has the connotation of testing for the purpose of <span style="text-indent: 2em;">destroying [peirasmo]; the other has a connotation of testing for the purpose of strengthening [dokimazo]. God does not test believers so as to destroy, but to strengthen.</span></div>
<div class="TI2 UpP05" style="margin-top: -0.05em; text-indent: 2em;">
<span style="text-indent: 2em;">Possibly this referred to the intense governmental and legal trials of that day (cf. Matt. 26:41; Mark 13:8). C. C. Torrey in </span><i style="text-indent: 2em;">The Four Gospels</i><span style="text-indent: 2em;">, pp. 12, 143. translates it as "keep us from failing under trial" (cf. Luke 22:40).</span></div>
<a href="http://www.freebiblecommentary.org/special_topics/greek_terms_testing.html" style="color: blue;">Special Topic: Greek Terms for "Testing" and Their Connotations</a><br />
<table style="color: black;"><tbody>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 354.4px;"><td>NASB, Peshitta</td><td> "from evil"</td></tr>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 354.4px;"><td>NKJV, NRSV, JB, REB</td><td> "from the evil one"</td></tr>
<tr class="Par2" style="font-family: Arial, Arial, "sans serif"; font-size: 1em; font-weight: bold; width: 354.4px;"><td>TEV, NJB</td><td> "from the Evil One"</td></tr>
</tbody></table>
<div class="TI2 UpP05" style="margin-top: -0.05em; text-indent: 2em;">
It is impossible grammatically to determine whether this term was <span class="style4" style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">masculine</span> or <span class="style4" style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">neuter</span>. This same form referred to Satan in Matt. 5:37, 13:38, and John. 17:15. This same ambiguous form appears in Matt. 5:37; 6:13; 13:19,38; John. 17:15; 2 Thess. 3:3; 1 John. 2:13,14; 3:12; 5:18-19.</div>
<a href="http://www.freebiblecommentary.org/special_topics/personal_evil.html" style="color: blue;">Special Topic: Personal Evil</a>)<br />
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<b>▣</b> The Doxology of Matt. 6:13b is not found in<br />
<ol class="In1 Up1" style="margin-left: 1em; margin-top: -1em;">
<li><br /></li>
<li>the parallel of Luke 11:2-4</li>
<li>the ancient Greek uncial manuscripts א, B, D</li>
<li>the commentaries of Origen, Cyprian, Jerome, or Augustine</li>
</ol>
<div class="TI2 Up1" style="margin-top: -1em; text-indent: 2em;">
There are several forms of this doxology in the different Greek manuscripts of Matthew. It probably was added from 1 Chr. 29:11-13 as the Lord's prayer began to be used in liturgical ways by the early Church. It was not original. Roman Catholic liturgy omits it because it is not in the Vulgate. A. T. Robertson commented on this text in his <i>Word Pictures in the New Testament</i>, "The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus," p. 55. The UBS<span style="font-size: 0.75em; position: relative; top: -0.4em; vertical-align: baseline;">4</span> rates the omission as "A" (certain).</div>
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<b><span style="font-size: large;">MATTHEW HENRY</span></b><br />
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6. <i>And lead us not into temptation, but deliver us from evil.</i> This petition is expressed,</div>
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(1.) Negatively: <i>Lead us not into temptation.</i> Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin but, "Lord, do not let Satan loose upon us chain up that <i>roaring lion,</i> for he is subtle and spiteful Lord, do not leave us to ourselves (<span class="scriptRef" ref="ps+19:13">Psalm 19:13</span>), for we are very weak Lord, do not <i>lay stumbling-blocks</i> and snares before us, nor put us into circumstances that may be <i>an occasion of falling.</i>" Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow.</div>
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(2.) Positively: <i>But deliver us from evil </i><b><i>apo tou ponerou</i></b>--<i>from the evil one,</i> the devil, the tempter "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or <i>from the evil thing,</i> sin, the worst of evils an evil, an only evil that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust from the evil of every condition in the world from the evil of death from the <i>sting of death, which is sin:</i> deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them."</div>
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<b><span style="font-size: large;">JOHN CALVIN</span></b><br />
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<span class="large emphasis bold" name="13" style="color: #781f66; font-family: helvetica, arial, geneva, sans-serif; font-size: 15px; font-weight: 700;">Verse 13</span><span style="font-family: helvetica, arial, geneva, sans-serif; font-size: 13px;"></span><br />
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<span class="emphasis bold" style="color: #781f66; font-weight: 700;">13.</span><i>And lead us not into temptation </i>Some people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the word <i>but, </i>which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus, <i>That we may not be led into temptation, deliver us from evil </i>The meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless God <i>deliver </i>him, he will be constantly falling. <span class="emphasis bold" style="color: #781f66; font-weight: 700;">(441)</span></div>
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The word <i>temptation </i>is often used generally for any kind of trial. In this sense God is said to have <i>tempted Abraham, </i>(<span class="scriptRef" ref="ge+22:1" translation="">Genesis 22:1</span>,) when he tried his faith. We are <i>tempted </i>both by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inward <i>temptation, </i>which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name of <i>temptation </i>Though it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, by <i>temptations</i></div>
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In order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, <i>( </i><span class="greek-hebrew" style="font-family: "Galatia SIL", "Ezra SIL", helvetica; font-size: 16px;">μὴ εἰσενέγκὟς</span> <i>,) Lead us not into temptation: </i>or, as some render it, <i>Bring us not into temptation </i>It is certainly true, that “every man is tempted,” as the Apostle James says, (<span class="scriptRef" ref="jas+1:14" translation="">James 1:14</span>) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, to <i>lead them into temptation </i>In the same sense, “an evil spirit from the Lord” is said to have <i>“ </i>seized or troubled Saul,” (<span class="scriptRef" ref="1sa+16:14" translation="">1 Samuel 16:14</span> :) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (<span class="scriptRef" ref="ro+1:28" translation="">Romans 1:28</span>,) he does not exercise a confused tyranny, but executes his just, though secret <span class="emphasis bold" style="color: #781f66; font-weight: 700;">(442)</span> judgments.</div>
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<i>Deliver us from evil </i>The word <i>evil </i>( <span class="greek-hebrew" style="font-family: "Galatia SIL", "Ezra SIL", helvetica; font-size: 16px;">πονηροῦ</span>) may either be taken in the neuter gender, as signifying <i>the evil thing, </i>or in the masculine gender, as signifying <i>the evil one Chrysostom </i>refers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us. <span class="emphasis bold" style="color: #781f66; font-weight: 700;">(443)</span> But it may, with equal propriety, be explained as referring to <i>sin </i>There is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect and <i>deliver </i>us.</div>
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<i>For thine is the kingdom </i>It is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins: <span class="emphasis bold" style="color: #781f66; font-weight: 700;">(444)</span> for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.</div>
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<b><span style="font-size: large;">ENDURING WORD - DAVID GUZIK</span></b><br />
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iv. <span style="border: 0px rgb(225, 225, 225); box-sizing: border-box; color: #004161; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 700; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Temptation</span> literally means a <i style="border: 0px rgb(225, 225, 225); box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">test</i>, not always a solicitation to do evil. God has promised to keep us from any testing that is greater than what we can handle (<a class="BLBST_a" href="https://www.blueletterbible.org/search/preSearch.cfm?Criteria=1Corinthians+10.13&t=NKJV" rel="NKJV.1Corinthians.10.13" style="border: 0px rgb(225, 225, 225); box-sizing: border-box; color: #004161; font: inherit; margin: 0px; max-width: 100%; outline: 0px; padding: 0px; vertical-align: baseline; white-space: nowrap;" target="BLB_NW">1 Corinthians 10:13</a>).</div>
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v. “God, while he does not ‘tempt’ men to do evil (<a class="BLBST_a" href="https://www.blueletterbible.org/search/preSearch.cfm?Criteria=James+1.13&t=NKJV" rel="NKJV.James.1.13" style="border: 0px rgb(225, 225, 225); box-sizing: border-box; color: #004161; font: inherit; margin: 0px; max-width: 100%; outline: 0px; padding: 0px; vertical-align: baseline; white-space: nowrap;" target="BLB_NW">James 1:13</a>), does allow his children to pass through periods of testing. But disciples, aware of their weakness, should not desire such testing, and should pray to be spared exposure to such situations in which they are vulnerable.” (France)</div>
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vi. “The man who prays ‘Lead us not into temptation,’ and then goes into it is a liar before God…‘Lead us not into temptation,’ is shameful profanity when it comes from the lips of men who resort to places of amusement whose moral tone is bad.” (Spurgeon)</div>
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vii. If we truly pray, <span style="border: 0px rgb(225, 225, 225); box-sizing: border-box; color: #004161; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 700; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">lead us not into temptation</span>, it will be lived out in several ways. It will mean:</div>
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· Never boast in your own strength.</div>
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· Never desire trials.</div>
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· Never go into temptation.</div>
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· Never lead others into temptation.</div>
NET BIBLE NOTES<br />
<span class="notetype" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span class="vref" style="border: 0px; box-sizing: border-box; display: inline-block; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; position: relative; vertical-align: baseline;"><span class="verseNumber" style="border: 0px; box-sizing: border-box; display: inline-block; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">13</span></span><span style="font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;"> </span><st data-num="2532" style="box-sizing: border-box; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;">And</st><span style="font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;"> do </span><st class="" data-num="3361" style="box-sizing: border-box; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;">not</st><span style="font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;"> </span><st class="" data-num="1533" style="box-sizing: border-box; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;">lead</st><span style="font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;"> </span><st data-num="1473" style="box-sizing: border-box; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;">us</st><span style="font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;"> </span><st class="" data-num="1519" style="box-sizing: border-box; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;">into</st><span style="font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;"> </span><st class="" data-num="3986" style="box-sizing: border-box; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;">temptation</st><span style="font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px;">,</span></span><span style="background-color: white; color: blue; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-weight: 700;">1</span><span style="color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;"> </span><st class="" data-num="235" style="box-sizing: border-box; color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;">but</st><span style="color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;"> </span><st class="" data-num="4506" style="box-sizing: border-box; color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;">deliver</st><span style="color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;"> </span><st data-num="1473" style="box-sizing: border-box; color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;">us</st><span style="color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;"> </span><st class="" data-num="575" style="box-sizing: border-box; color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;">from</st><span style="color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;"> </span><st data-num="3588" style="box-sizing: border-box; color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;">the</st><span style="color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;"> </span><st data-num="4190" style="box-sizing: border-box; color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;">evil one</st><span style="color: #222222; font-family: Bitter, Georgia, "Times New Roman", sans-serif; font-size: 16px; font-weight: bold;">.</span><span class="notetype" style="background-color: white; border: 0px; box-sizing: border-box; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="color: blue;">2</span></span><span class="notetype" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> </span><br />
<span class="notetype" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></span>
<span class="notetype" style="background-color: white; border: 0px; box-sizing: border-box; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="color: blue;">1</span></span><span class="notetype" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> tn</span><span style="background-color: white; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif;"> Or “into a time of testing.”</span><br />
<div class="note" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: 24px; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
<span class="notetype" style="border: 0px; box-sizing: border-box; display: inline; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">sn</span> The request <i style="border: 0px; box-sizing: border-box; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">do not lead us into temptation</i> is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin. Some interpreters see this as a specific request to avoid a time of testing that might lead to a crisis of faith, but occurring as it does toward the end of the prayer, a more general request for protection from sin seems more likely.</div>
<span class="notetype" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: bold; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="color: blue;">2 </span>tn</span><span style="background-color: white; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif;"> The term </span><span class="greek" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">πονηροῦ</span><span style="background-color: white; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif;"> (</span><span class="translit" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ponērou</span><span style="background-color: white; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif;">) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (</span><span class="greek" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">τοῦ πονηροῦ</span><span style="background-color: white; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif;">, </span><span class="translit" style="background-color: white; border: 0px; box-sizing: border-box; color: #222222; display: inline; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">tou ponērou</span><span style="background-color: white; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif;">). Cf. also “the evildoer” in </span><a class="NETBibleTagged" href="https://www.blogger.com/u/1/null" style="background-color: white; border: 0px; box-sizing: border-box; color: #488dcd; cursor: pointer; display: inline-block; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">5:39</a><span style="background-color: white; color: #222222; font-family: Lato, Tahoma, Helvetica, Arial, sans-serif;">, which is the same construction.</span><br />
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-77173424367247254502020-01-16T11:46:00.000-08:002020-01-16T11:52:02.414-08:00Oklahoma Law on Reporting Child Abuse or Neglect<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="border: 1pt none windowtext; padding: 0in;"><span style="font-family: "times new roman" , serif;">Oklahoma Law on Reporting Child Abuse or
Neglect</span></span></b></div>
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<span style="border: 1pt none windowtext; padding: 0in;"><span style="font-family: "times new roman" , serif;">“Every person in Oklahoma who has reason to believe
that a child under 18 has been abused or neglected or is in danger of being
abused or neglected is <b>required by law</b> to promptly make a report. Failure to report child abuse is a
misdemeanor offense. A person who reports suspected abuse in 'good faith' is
immune from criminal and civil liability."</span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="background: yellow; border: 1pt none windowtext; padding: 0in;">If you
suspect abuse or neglect, take the following action</span><span style="border: 1pt none windowtext; padding: 0in;">: Contact the Oklahoma Child Abuse hotline <b><span style="background: yellow;">1.800.522.3511</span></b>. If the child is in imminent danger, contact <b><span style="background: yellow;">911</span></b> or local law
enforcement.”</span></span></div>
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<span style="color: black; font-family: "times new roman" , serif; text-decoration-line: none;"><a href="https://www.ok.gov/health2/documents/GHHB_Chapter9.pdf">https://www.ok.gov/health2/documents/GHHB_Chapter9.pdf</a></span><span style="font-family: "times new roman" , serif;"><a href="https://www.ok.gov/health2/documents/GHHB_Chapter9.pdf" target="_blank"> </a> / </span></div>
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<span style="font-family: "times new roman" , serif;">There is further explanation and information at the
link below.</span></div>
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<span style="border: 1pt none windowtext; padding: 0in;"><span style="font-family: "times new roman" , serif;"><span style="color: black; text-decoration-line: none;"><a href="http://www.okdhs.org/">http://www.okdhs.org</a></span> – Search “reporting child abuse” for link
to a brochure in PDF format.</span></span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-15773467883673597342019-12-01T20:55:00.003-08:002019-12-01T20:55:40.623-08:00Acts 15:20<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<b>Robert H. Gundry</b><br />
15:19–21: “Therefore [because God has involved himself so as to take from among the Gentiles a people for his name, just as prophesied] I give judgment not to trouble those from the Gentiles who are turning [from idols] to God [that is, not to trouble them with the requirement of circumcision and keeping the rest of Moses’ law], 20 but to write them a letter to the effect they should avoid<br />
<br />
<ol style="text-align: left;">
<li>the things polluted by idols [which things will be specified in 15:29 as meat eaten in a pagan temple after the animal from which the meat comes has been sacrificed to the idol housed in the temple] and </li>
<li>[to avoid] sexual immorality [practiced there in connection with feasting on the meat, for pagan temples and adjacent quarters featured prostitution and other sexual dalliance as well as dining] and </li>
<li>what’s strangled [as pagan sacrifices sometimes were] and </li>
<li>blood [which was sometimes tasted or drunk at sacrificial ceremonies in pagan temples].” </li>
</ol>
<br />
In other words, Gentile converts are to forgo their past participation in idolatrous and immoral activities at pagan temples (compare 1 Corinthians 8 and especially 10; also 1 John 5:21; Revelation 2:14, 20–21). 21<br />
<br />
<span style="font-size: x-small;">Robert H. Gundry, Commentary on the New Testament: Verse-by-Verse Explanations with a Literal Translation (Peabody, MA: Hendrickson Publishers, 2010), 524.</span><br />
<br />
<b>I. HOWARD MARSHALL</b><br />
<br />
<ol style="text-align: left;">
<li>In Leviticus only sacrifices offered at the tent of meeting are acceptable, with the implication that only the meat of these may be consumed; hence the text can be taken as indirectly <u>forbidding the consumption of sacrificial meat offered to idols</u> (Lev. 17:8–9). </li>
<li>The <u>consumption of blood</u> is expressly forbidden (Lev. 17:10–12). The blood must be drained from any animal that is eaten; hence </li>
<li>it can be argued that implicitly the eating of animals <u>killed by strangulation</u> (without draining off the blood) is forbidden (Lev. 17:13–14). </li>
<li><u>Sexual immorality of all kinds</u> is said to be forbidden in Lev. 18:26 (but the reference is to the preceding list of forbidden relationships, and prostitution is not mentioned). </li>
</ol>
<br />
These four items occur in the same order in Acts 15:29 (though not in 15:20). In Leviticus these regulations are bound up with the fact that <u>such actions pollute the land</u>. The statement in Acts does not reflect specifically LXX phraseology at this point. The word alisgēma (“pollution”) occurs in the Greek Bible only here in Acts 15:20 (although the cognate verb alisgeō occurs in Dan. 1:8; Mal. 1:7, 12; Sir. 40:29). The word porneia (“sexual immorality”) is not used in Leviticus, but many examples of it are given. Bauckham (1996: 174–78) argues that the choice of these restrictions (excluding the Sabbath requirement on resident aliens in Exod. 20:10; Deut. 5:14) reflects the prophecies about the Gentiles joining the people of God and living “in the midst of them,” specifically Jer. 12:16; Zech. 2:11. <u>Only the pentateuchal rules for aliens “in the midst” are applied here to Gentiles in the new people of God</u>. The gezerah shavah link (use of a common word creating a link) between the passages depends on the MT and not on the LXX. So Gentiles do not have to become Jews (i.e., proselytes) when they come into the new people of God, but they are required to keep the commandments that applied to Gentiles living in Israel. Thus certain aspects of the OT law were applied to Gentiles. Nevertheless, the prohibition of nonkosher food has been quietly dropped from most Christian practice. On this, see the comment by Calvin (Calvin 1965–1966: 2:51–52, cited in Barrett 1994–1998: 738).<br />
This interpretation is not universally accepted. The proposal to find the origin of the requirements elsewhere, specifically in the “Noachian precepts” that developed in Judaism as God’s law for all peoples (cf. Gen. 9:4–6; Jub. 7:20; see Str-B 3:37–38), is less convincing, but the broad similarities are not surprising. Barrett (1994–1998: 734–35) notes that Jews under persecution faced three issues on which compromise was impossible—idolatry, the shedding of blood, and incest—and thinks that these are the basis of the requirements here, but the parallel is much less close, and the rationale for the adoption of these points here is not clear. Turner (1982: 114–19) and Witherington (1998: 464–65) are skeptical of the appeal to Lev. 17–18. Turner argues that Luke did not expect believing Gentiles to keep the law and that Jewish law required more from the Gentiles than simply the four requirements listed; these are ad hoc requirements, the minimum needed to enable fellowship with scrupulous believing Jews. Witherington draws attention to the points where the requirements do not correspond very precisely with those in Leviticus and develops an alternative understanding of the passage as prohibiting the eating of sacrificial food in pagan temples. It can be seen that these regulations would in fact deal on a practical level with the problem of fellowship at the table in mixed churches (similarly, Blomberg 1984: 65–66).<br />
<br />
<span style="font-size: x-small;">I. Howard Marshall, “Acts,” in Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007), 593–594.</span><br />
<span style="font-size: x-small;"><br /></span>
<b>Eckhard J. Schnabel</b><br />
15:20 We should instruct them in a letter to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood (ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ τοῦ πνικτοῦ καὶ τοῦ αἵματος). James suggests that the assembly formulate a formal rejection of the demands of the Pharisaic Christians, written up in a letter,530 in which their decision would be communicated to the Gentile Christians. James proposes that in addition to the decision not to demand circumcision and wholesale submission to the Mosaic law, one request should be made of the Gentile believers.531 They should be asked to “abstain” (ἀπέχεσθαι) from four things. The verb means “to avoid contact with or use of something” and can be translated as “keep away, abstain, refrain from.”532<br />
<b><u>The first item </u></b>is “food polluted by idols” (τὰ ἀλισγήματα τῶν εἰδώλων). The term “the polluted things” (τὰ ἀλισγήματα) is rare; the verb (ἀλισγέω) is used in the LXX denoting “to make ceremonially impure.”533 In v. 29 the term “food sacrificed to idols” (τὰ εἰδωλόθυτα) is used, denoting anything sacrificed to the cult image of a pagan deity (usually food; see on v. 29).534 The genitive “by idols” (τῶν εἰδώλων) indicates the source of the pollution: contact with pagan deities defile the members of God’s people. <span style="color: #999999; font-size: x-small;">The Greek term translated as “idol” (εἴδωλον) was used in secular Greek literature to denote a form, an image, a shadow, or a phantom.535 In a Jewish context (including the LXX), the term was used for the deities of the polytheists (or pagans, Gentiles) that have no reality; they are the products of fantasy; they have been manufactured by human hands.536</span><br />
<span style="color: #999999; font-size: x-small;">The term “idol” reflects the Old Testament critique of pagan religiosity according to which the deities that the pagans manufacture and worship are an “image,” i.e., a copy, distinct from reality.537 The Decalogue prohibits images: God may not be depicted as an “image/idol” (εἴδωλον; Hebr. פֶסֶל֙).538 The people of Israel “knew that Yahweh was never so ready to hand as the deity in the ritual forms of the ancient Near East, in which the image of the god was waited on.”539 And the law prohibits offering sacrifices to idols.540 Some New Testament scholars assume that most if not all of the meat that one could buy in Greek and Roman cities came from animals that had been sacrificed in local temples to honor pagan deities.541 This is incorrect.542 Paul’s discussion in 1 Cor 10:25, 28 indicates that it was possible, at least in Corinth, to buy meat that did not come from animals that had been slaughtered in a cult ceremony in a pagan temple. Food polluted by pagan idol worship was consumed in connection with the sacrifice, on the premises of a temple.</span><br />
James’s first prohibition thus concerns idolatry: the Gentile believers are to refrain from attending sacrificial ceremonies in pagan temples and from attending banquets held in pagan temples where they would be eating meat from animals slaughtered on altars devoted to pagan deities. This prohibition corresponds to the first commandment of the Decalogue not to have any other God besides Israel’s God (Exod 20:3), and to the commandment of Exod 34:15 that stipulated, “Be careful not to make a treaty with those who live in the land; for when they prostitute themselves to their gods and sacrifice to them, they will invite you and you will eat their sacrifices.” The consistent commitment to this commandment had prompted Paul and Barnabas to refuse the honor of being treated like deities by the citizens of Lystra (14:12–18).<br />
For the Jewish people, the refusal to eat meat from animals that had been sacrificed to pagan deities, tantamount to the refusal to be involved in idol worship, was so fundamental that they were willing to die as martyrs rather than commit this sin.543 Paul agrees that Gentile believers should not attend banquets in pagan temples and eat meat from animals sacrificed to idols (1 Cor 10:1–11:1).544 John warns of false teachers who were telling the believers in Pergamon and Thyatira that they could eat meat sacrificed to idols (Rev 2:14, 20). This first provision prohibits either buying meat that may have been used in an idol offering or participation in idolatry, including the attendance at social functions in pagan temples—or both.<br />
<b><u>The second prohibition</u></b> concerns “sexual immorality” (πορνεία), a term that refers to unsanctioned sexual intercourse, i.e., sexual immorality or aberration of every kind. From an Old Testament and Jewish perspective, this included prostitution, extramarital sex (fornication), incest, bestiality, homosexual relationships, and marriage within close degrees of kinship prohibited by the law. Adultery (Greek, μοιχεία), i.e., intercourse with a married partner other than one’s spouse, certainly also constitutes sexual immorality, since the law prohibited adultery on pain of death (Lev 20:10; Deut 22:22); since adultery was a criminal offense in Greco-Roman societies as well, it did not have to be mentioned: the prohibition of adultery was known to both Jews and Gentiles.<br />
Prostitution, fornication, and homosexual relationships were acceptable or at least tolerated behavior in Greco-Roman society but were viewed negatively in the Old Testament and Jewish society; the last of these was punishable by death.546 These sexual activities are certainly in view here. If the origin of the four stipulations is Lev 17–18 (see below), the primary reference of “sexual immorality” would be intrafamilial sexual relationships that the Mosaic law prohibits in Lev 18:6–18.547 In the Old Testament and in Jewish tradition, sexual immorality was often linked with idolatry.548 If the focus of the prohibitions is on meal preparation, the reference to sexual immorality could refer either to the provision of prostitutes which a Roman host might provide for postmeal activities,549 or to the impurity of the women who prepared the meal due to menstrual uncleanness (Lev 18:19).550<br />
<b><u>The third item</u></b> is “what has been strangled” (τὸ πνικτόν), a rare term which is usually understood to mean “meat of strangled animals,” i.e., meat from animals that have been improperly butchered, with the result that the blood has not been drained from them. The Mosaic law prohibits eating such meat.551 An alternative translation is “what has been smothered,” as the term is used to denote the smothering of very young animals for tender meat and to the gentle cooking of very tender food.552 If the decree refers to moral matters, the term could refer to infanticide (or abortion) which was used in ancient societies for birth control.553<br />
<b><u>The fourth prohibition</u></b> concerns “blood” (αἵμα), a term that could refer to murder, i.e., the spilling of blood, but refers more plausibly to eating food made from the blood of animals, which the Mosaic law prohibits.554<br />
The rationale for these four particular stipulations is disputed. Six main interpretations have been suggested, the last two being the most likely.<br />
(1) The four stipulations are practical measures that were meant to facilitate the (table) fellowship between Jewish Christians and Gentile Christians as “<u>ad hoc advice on how not to offend certain Jews</u>.” This explanation is not convincing since the stipulation that forbids idolatry does not fit the assumed concern for harmony between Jewish Christians and Gentile Christians; rather, abandonment of idolatry was a fundamental part of the conversion of Gentiles. Also, the matters related to idolatry, immorality, and the ingestion of blood are not mere intrapersonal offenses for Jews (which the Gentile believers should take into account), but offenses against God prohibited in the law. A related explanation suggests that the regulations do not invoke specific Old Testament texts but reflect an “ethos” in terms of “having a spirit of sensitivity about that which may cause offense” and “respecting the practices of others and not forcing oneself on another because of such views.”556 While “cross-cultural concerns” are certainly involved at some level, the issue at stake is not “culture” but the application of the Mosaic law as Scripture. James does not ask the Gentile believers to “respect” the Jewish believers, nor does he ask the Jewish believers not to “force” themselves on the Gentile believers. Had this “ethos” been James’ main concern, he would have had other linguistic means to make his point.<br />
(2) The stipulations <u>correspond to the Noahide commandments</u> that the Jews regarded as normative for humanity.557 The parallel is not very striking, since the concrete specifications of the Noahide commandments in the rabbinic sources prohibit idolatry, blasphemy, murder, incest, stealing, perverting justice, and eating meat containing blood. The stipulations of v. 20 have only the first, third, fourth and seventh command (if “sexual immorality” is understood as incest, and “blood” as reference to murder).<br />
(3) The stipulations <u>correspond to the cardinal sins</u> that a Jew was not supposed to commit under any circumstances—idolatry, fornication, and murder (blood).558 This explanation cannot account for the prohibition of eating “what is strangled.”559<br />
(4) The stipulations come from the catalogues of vices and virtues which Jews used in teaching Gentiles when they became proselytes. The apostles’ decision removed circumcision from such a list, but kept the other requirements.560 While intriguing, this explanation cannot explain the phrase “what has been strangled,” and it fails to see that by the removal of the requirement of circumcision, the Gentile converts were thus exempted from the necessity of becoming proselytes. It is questionable whether Jewish proselyte traditions per se, apart from their scriptural basis, would have been regarded as relevant by Peter, Paul, or James, given the fact that it was the law, and Scriptures more widely, and its application to Gentile Christians which was the focus of the discussion (vv. 5–6, 10, 15–18, 21).<br />
(5) The stipulations should be interpreted in the context of the Jewish diaspora on the background of the Old Testament polemic against idolatry; <u>they direct the Gentile believers to refrain from participating in pagan cultic and other practices</u>.561 This interpretation suggests that the first stipulation concerns matters related to pagan idols; term “sexual immorality” (πορνεία) refers to prostitution sometimes linked with pagan temples; the references to strangled animals and to blood refer to cultic practices of pagans. This interpretation is valid in a general sense. The first stipulation concerns idolatry, and as Paul’s discussion in 1 Cor 8–10 shows, Gentile believers were tempted to continue to attend banquets in pagan temples. However, by itself this explanation is insufficient for several reasons. <u>First,</u> if the four stipulations only wanted to direct Gentile Christians to give up their former pagan practices and to worship the one true God, concerns regarding idolatry could have been formulated more clearly and without recourse to rare Greek words. <u>Second</u>, the decree would not have said anything new and would therefore have been redundant, since the renunciation of pagan religious practices was a fundamental part of the message that missionaries preached among Gentiles. Third, the regulations regarding strangled animals and blood are difficult to associate with pagan temples.562<br />
(6) The four stipulations should be interpreted in terms of <u>the regulations that Lev 17–18 formulates for Gentiles who live in Israel as resident aliens</u> (גֵרִים).563 Prohibited are sacrifices that are not offered on the altar at the tabernacle, which means that consumption of meat sacrificed in other places to idols is prohibited (Lev 17:8–9); immorality, specifically sexual relations between blood relatives (18:10–18); eating meat from animals that have been strangled (17:13); and eating blood (17:14; cf. 18:26). Understood against this background, the four stipulations have been explained as a (cultic-ritual) compromise that aimed at facilitating the communal fellowship of Jewish Christians and Gentile Christians in “mixed churches.”564<br />
However, the pragmatic desire to facilitate fellowship between Jewish Christians and Gentile Christians alone does not suffice to explain the selection of the four stipulations, particularly since other stipulations of the law for the resident alien are missing, as, for example, the Sabbath commandment.565 It seems that the four stipulations in v. 20 are requested of Gentile Christians not only because they occur in Lev 17–18 but because they are linked with the phrase “in the midst of them” (Hebr. בְּתֹוכָם; Lev 17:8–9, 10–14; 18:26), and that these stipulations for the resident alien living in Israel are connected via this catchphrase with the prophecies in Jer 12:16 and Zech 2:11 (MT 2:15) concerning the Gentiles joining the people of God and living “in the midst of them.”566<br />
Thus, the provision in v. 20 “is not an arbitrary qualification” of the decision to admit Gentile believers into the people of God without requiring them to become Jewish proselytes. Rather, the prohibitions follow with exegetical logic from vv. 16–18: “If Gentile Christians are the Gentiles to whom the prophecies conflated in Acts 15:16–18 refer, then they are also the Gentiles of Jer 12:16; Zech 2:11/15, and therefore the part of the Law of Moses which applies to them is Leviticus 17–18.”567 In other words, James’s exegetical argument created a link between the prophecy of Amos 9:11–12, quoted in vv. 16–18, and Lev 17–18, quoted in v. 20, by alluding to prophecies that announced the integration of Gentiles into the people of God (Jer 12:16; Zech 2:11). James established that the law contains these commandments which explicitly apply to Gentiles living among Israel. This interpretation has been criticized mainly because the law required more from resident aliens living in Israel than these four requirements, and because Luke does not expect Gentile Christians to keep the law.568 The first argument is valid, but not decisive since the phrase “in the midst of” may have been deliberately chosen as the principle of selection which eliminated other laws (such as the Sabbath commandment) because these four stipulations had particular relevance in pagan religious contexts and were thus a more likely source of defilement (see the fifth explanation).569 The second argument is patently incorrect: if Gentile Christians are requested to abstain from idolatry (the first stipulation in v. 20), they indeed keep the first and the most important commandment of the Decalogue570 (see further Theology in Application).<br />
It has been suggested that the Apostolic Decree has been formulated in a deliberately ambiguous manner—the Jewish believers can read it as giving teaching about food laws, while others (including Paul, Barnabas, and Silas, who take the decision to Antioch and beyond, explaining its meaning, as letter carriers do571) read it in terms of the immoral values and behavior of the Gentile world.572 As teaching on the preparation of food when eating with Jews, Gentile Christians are directed not to buy meat which may have been an idol offering, not to buy meat which contains blood (including meat from animals which have been killed by asphyxiation), and not to let a woman who is menstruating prepare the meal. As teaching on moral lifestyle, Gentile believers are directed to avoid idolatry (including social functions in temples where meat is served that has been sacrificed to idols), to abstain from bloodshed and violence, including killing unwanted children after birth, and to abstain from sexual immorality, including prostitution and homosexual practices. However, since the disputes which made the Apostles’ Council necessary were clearly regarded as important and serious, it is doubtful that the decree was deliberately formulated in an ambiguous manner.<br />
<br />
<span style="font-size: x-small;">Eckhard J. Schnabel, Acts, Expanded Digital Edition, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2012), Ac 15:20.</span><br />
<br />
<b>I. Howard Marshall</b><br />
19–20. From this argument James drew the conclusion that the church should not go on burdening Gentiles who turned to God. But how does the conclusion follow from the argument? The point would seem to be that God is doing something new in raising up the church; it is an event of the last days, and therefore the old rules of the Jewish religion no longer apply: God is making a people out of the nations and nothing in the text suggests that they are to become Jews in order to become God’s people. So there are no entrance ‘conditions’ to be imposed upon them. Nevertheless, James has a recommendation to make, that the Gentiles should <u>abstain from certain things which were repulsive to Jews</u>. Four things are mentioned in the text. <u>First</u>, there are pollutions of idols. This refers to meat offered in sacrifice to idols and then eaten in a temple feast or sold in a shop. <u>Secondly</u>, there was unchastity, variously understood as illicit sexual intercourse or as breaches of the Jewish marriage law (which forbade marriage between close relatives, Lev. 18:6–18). The <u>third</u> element was meat which had been killed by strangling, a method of slaughter which meant that the blood remained in the meat, and the <u>fourth</u> item was blood itself. These food regulations resemble those in Leviticus 17:8–13. For the problems raised by these rules see the introduction to this section.32<br />
<br />
<span style="font-size: x-small;">I. Howard Marshall, Acts: An Introduction and Commentary, vol. 5, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1980), 267–268.</span><br />
<br />
<b>Warren W. Wiersbe</b><br />
James advised the church to write to the Gentile believers and share the decisions of the conference. This letter asked for obedience to two commands and a willingness to agree to two personal concessions. The two commands were that the believers avoid idolatry and immorality, sins that were especially prevalent among the Gentiles (see 1 Cor. 8–10). The two concessions were that they willingly abstain from eating blood and meat from animals that had died by strangulation. The two commands do not create any special problems, for <u>idolatry and immorality have always been wrong in God’s sight, both for Jews and Gentiles</u>. But what about the two concessions concerning food?<br />
Keep in mind that the early church did a great deal of eating together and practicing of hospitality. Most churches met in homes, and some assemblies held a “love feast” in conjunction with the Lord’s Supper (1 Cor. 11:17–34). It was probably not much different from our own potluck dinners. If the Gentile believers ate food that the Jewish believers considered “unclean,” this would cause division in the church. Paul dealt clearly with this whole problem in Romans 14–15.<br />
<u>The prohibition against eating blood was actually given by God before the time of the Law</u> (Gen. 9:4), and it was repeated by Moses (Lev. 17:11–14; Deut. 12:23). If an animal is killed by strangulation, some of the blood will remain in the body and make the meat unfit for Jews to eat. Hence, the admonition against strangulation. “Kosher” meat is meat that comes from clean animals that have been killed properly so that the blood has been totally drained from the body.<br />
It is beautiful to see that this letter expressed the loving unity of people who had once been debating with each other and defending opposing views. The legalistic Jews willingly gave up insisting that the Gentiles had to be circumcised to be saved, and the Gentiles willingly accepted a change in their eating habits. It was a loving compromise that did not in any way affect the truth of the Gospel. As every married person and parent knows, there are times in a home when compromise is wrong, but there are also times when compromise is right. Wise Samuel Johnson said, “Life cannot subsist in society but by reciprocal concessions.” The person who is always right, and who insists on having his or her own way, is difficult to live with happily.<br />
<u>What did this decision accomplish in a practical way</u>? At least three things. <u>First</u>, it strengthened the unity of the church and kept it from splitting into two extreme “Law” and “grace” groups. President Eisenhower called the right kind of compromise “all of the usable surface. The extremes, right or left, are in the gutters.” Again, this is not doctrinal compromise, for that is always wrong (Jude 3). Rather, it is learning to give and take in the practical arrangements of life so that people can live and work together in love and harmony.<br />
Second, this decision made it possible for the church to present a united witness to the lost Jews (Acts 15:21). For the most part, the church was still identified with the Jewish synagogue; and it is likely that in some cities, entire synagogue congregations believed on Jesus Christ—Jews, Gentile proselytes, and Gentile “God-fearers” together. If the Gentile believers abused their freedom in Christ and ate meat containing blood, this would offend both the saved Jews and their unsaved friends whom they were trying to win to Christ. It was simply a matter of not being a stumbling block to the weak or to the lost (Rom. 14:13–21).<br />
Third, this decision brought blessing as the letter was shared with the various Gentile congregations. Paul and Barnabas, along with Judas and Silas, took the good news to Antioch; and the church rejoiced and was encouraged because they did not have to carry the burdensome yoke of the Law (Acts 15:30–31). On his second missionary journey, Paul shared the letter with the churches he had founded on his first missionary journey. The result was a strengthening of the churches’ faith and an increase of their number (Acts 16:5).<br />
We today can learn a great deal from this difficult experience of the early church. To begin with, problems and differences are opportunities for growth just as much as temptations for dissension and division. Churches need to work together and take time to listen, love, and learn. How many hurtful fights and splits could have been avoided if only some of God’s people had given the Spirit time to speak and to work.<br />
Most divisions are caused by “followers” and “leaders.” A powerful leader gets a following, refuses to give in on even the smallest matter, and before long there is a split. Most church problems are not caused by doctrinal differences but by different viewpoints on practical matters. What color shall we paint the church kitchen? Can we change the order of the service? I heard of one church that almost split over whether the organ or the piano should be on the right side of the platform!<br />
Christians need to learn the art of loving compromise. They need to have their priorities in order so they know when to fight for what is really important in the church. It is sinful to follow some impressive member of the church who is fighting to get his or her way on some minor issue that is not worth fighting about. Every congregation needs a regular dose of the love described in 1 Corinthians 13 to prevent division and dissension.<br />
As we deal with our differences, we must ask, “How will our decisions affect the united witness of the church to the lost?” Jesus prayed that His people might be united so that the world might believe on Him (John 17:20–21). Unity is not uniformity, for unity is based on love and not law. There is a great need in the church for diversity in unity (Eph. 4:1–17), for that is the only way the body can mature and do its work in the world.<br />
God has opened a wonderful door of opportunity for us to take the Gospel of God’s grace to a condemned world. But there are forces in the church even today that want to close that door. There are people who are preaching “another gospel” that is not the Gospel of Jesus Christ.<br />
Help keep that door open—and reach as many as you can!<br />
Be daring!<br />
<br />
Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 464–465.<br />
<br />
<b>Richard N. Longenecker</b><br />
20 On the practical questions that troubled many Christians at Jerusalem and originally gave rise to the Judaizers’ assertion—i.e., questions of relations between Jewish and Gentile believers in the church and tolerance for the scruples of others—James’s advice was that a letter be written to the Gentile Christians requesting them to abstain (1) “from food polluted by idols” (tōn alisgēmatōn tōn eidōlōn, lit., “from pollutions of idols,” GK 246, 1631), (2) “from sexual immorality” (tēs porneias, GK 4518, which probably means here “from marriage in prohibited degrees of relationship”; cf. Str-B, 2.729), (3) “from the meat of strangled animals” (tou pniktou, lit., “from things strangled,” GK 4465), and (4) “from blood” (tou haimatos, i.e., “from eating blood,” GK 135).<br />
21 These prohibitions have often been viewed as a compromise between two warring parties that in effect nullified James’s earlier words and made the decision of the Jerusalem Council unacceptable to Paul. In reality, however, they are to be seen not as dealing with the central issue of the council but as meeting certain practical concerns—i.e., not as primarily theological in nature but more sociological. Seen in this light, they were meant not as divine ordinances for acceptance before God but as <u>concessions to the scruples of others for the sake of harmony within the church and the continuance of the Jewish-Christian mission</u>. So James adds the rationale of v. 21: “For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath”—that is to say, since Jewish communities are to be found in every city, their scruples are to be respected by Gentile believers.<br />
<br />
<span style="font-size: x-small;">Richard N. Longenecker, “Acts,” in The Expositor’s Bible Commentary: Luke–Acts (Revised Edition), ed. Tremper Longman III and David E. Garland, vol. 10 (Grand Rapids, MI: Zondervan, 2007), 949.</span><br />
<br />
<b>Stanley D. Toussaint</b><br />
15:19–21. As a result of this theological discussion James set forth a practical decision. It was his considered judgment (krinō, lit., “I judge”) that the church should not make it difficult (parenochlein, “to annoy”; used only here in the NT) for the Gentiles. This parallels in thought the sentiments of Peter expressed in verse 10. Instead (alla, “but,” a strong adversative conjunction) James suggested they draft a letter affirming an ethic which would not offend those steeped in the Old Testament.<br />
The Gentiles were to abstain from three items: (a) food polluted by idols, (b) sexual immorality, and (c) the meat of strangled animals and … blood. Many Bible teachers say these are only ceremonial matters. The food polluted by idols is explained in verse 29 as “food sacrificed to idols” (cf. 22:15). This then, it is argued, looks at the same problem Paul discussed (1 Cor. 8–10). The abstinence from sexual immorality is explained as referring to the marriage laws of Leviticus 18:6–20. The prohibition against eating blood is taken to refer to Leviticus 17:10–14. All three prohibitions according to this interpretation look back to the Jewish ceremonial Law.<br />
However, it seems better to take these as moral issues. The reference to food polluted by idols should be taken in the sense of Revelation 2:14, 20. It was a usual practice among Gentiles to use an idol’s temple for banquets and celebrations. Paul also condemned the practice of Christians participating in these (1 Cor. 10:14–22). Fornication was such a common sin among the Gentiles that it was an accepted practice. The problem of immorality even persisted among Christians all too often<br />
<br />
<br />
Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 395.<br />
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-1478444369494653752019-09-20T09:28:00.000-07:002019-09-20T09:49:53.187-07:00The Wordless Book / Spurgeon Sermon and Short History<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: black; font-family: "Times New Roman","serif"; font-size: 20.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">The Wordless Book<o:p></o:p></span></b></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">A Sermon delivered by<br />
C. H. SPURGEON,<br />
At the </span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;"><a href="http://www.metropolitantabernacle.org/index.html"><span style="color: black; mso-themecolor: text1; text-decoration: none; text-underline: none;">Metropolitan
Tabernacle,</span></a></span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"> Newington,<br />
<i>On Thursday Evening, January 11th, 1866.</i><o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">"<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Wash
me, and I shall be whiter than snow</i></b>."—Psalm 51:7.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman", serif;"><b><span style="font-size: large;">I DARESAY</span></b><span style="font-size: 12pt;"> you have most of you heard of a
little book which an old divine used constantly to study, and when his friends
wondered what there was in the book, he told them that he hoped they would all
know and understand it, but that there was not single word in it. When they
looked at it, they found that it consisted of only three leaves; the first was
black, the second was red, and the third was pure white. The old minister used
to gaze upon the black leaf to remind himself of his sinful state by nature,
upon the red leaf to call to his remembrance the precious blood of Christ, and
upon the white leaf to picture to him the perfect righteousness which God has
given to believers through the atoning sacrifice of Jesus Christ his Son.<o:p></o:p></span></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I want you, dear friends, to read this book this
evening, and I desire to read it myself. May God the Holy Spirit graciously
help us to do so to our profit!<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I. First, LET US LOOK AT
THE <b style="mso-bidi-font-weight: normal;">BLACK<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></b></span><!--[endif]--></span></span></a></b>
LEAF.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">There is something about this in the text, for
the person who used this prayer said, "Wash me," so he was black and
needed to be washed; and the blackness was of such a peculiar kind that a
miracle was needed to cleanse it away, so that the one who had been black would
become white, and so white that he would be "whiter than snow."<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">If we consider <i>David's case when he
wrote this Psalm,</i> we shall see that he was very black. He had
committed the horrible sin of adultery, which is so shameful a sin that we can
only allude to it with bated breath. It is a sin which involves much
unhappiness to others besides the persons who commit it; and it is a sin which,
although the guilty ones may repent, cannot be undone. It is altogether a most
foul and outrageous crime against God and man, and they who have committed it
do indeed need to be washed.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">But David's sin was all the greater because of
the circumstances in which he was placed. He was like the owner of a great
flock, who had no need to take his neighbour's one ewe lamb when he had so many
of his own. The sin in his case was wholly inexcusable, for he so well knew
what a great evil it was. He was a man who had taken delight in God's law,
meditating in it day and night. He was, therefore, familiar with the
commandment which expressly forbad that sin; so that, when he sinned in this
way, he sinned as one does who takes a draught of poison, not by mistake, but
well knowing what will be the consequences of drinking it. It was wilful
wickedness on David's part for which there cannot be the slightest palliation.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Nay, more; not only did he know the nature of
the sin, but he also knew the sweetness of communion with God, and must have
had a clear sense of what it must have meant for him to lose it. His fellowship
with the Most High had been so close that he was called "the man after
God's own heart." How sweetly has he sung of his delight in the Lord. You
know that, in your happiest moment, when you want to praise the Lord with your
whole heart, you cannot find any better expression than David has left you in
his Psalms. How horrible it is that the man who had been in the third heaven of
fellowship with God should have sinned in this foul fashion!<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Besides, David had received many providential
mercies at the Lord's hands. He was but a shepherd lad, and God took him from
feeding his father's flock, and made him king over Israel. The Lord also
delivered him out of the paw of the lion and out of the paw of the bear,
enabled him to overthrow and slay giant Goliath, and to escape the malice of
Saul when he hunted him as a partridge upon the mountains. The Lord preserved
him from many perils, and at last firmly established him upon the throne; yet,
after all these deliverances and mercies, this man, so highly favoured by God,
fell into this gross sin.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Then, also, it was a further aggravation of
David's sin that it was committed against Uriah. If you read through the lists
of David's mighty men, you will find at the end the name of Uriah the Hittite;
he had been with David when he was outlawed by Saul, he had accompanied his
leader in his wanderings, he had shared his perils and privations, so it was a
shameful return on the part of the king when he stole away the wife of his
faithful follower who was at that very time fighting against the king's
enemies. Searching through the whole of Scripture, or at least through the Old
Testament, I do not know where we have the record of a worse sin committed by
one who yet was a true child of God. So David had good reason to pray to the
Lord, "Wash me," for he was indeed black with a special and peculiar
blackness.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">But now, turning from David, let us consider <i>our
own blackness in the sight of God</i>. Is there not, my dear friend, a peculiar
blackness about your case as a sinner before God? I cannot picture it, but I
ask you to call it to your remembrance now that your soul may be humbled on
account of it. Perhaps you are the child of Christian parents, or you were the
subject of early religious impressions, or it may be that you have been in
other ways specially favoured by God, yet you have sinned against him, sinned
against light and knowledge, sinned against a mother's tears, a father's
prayers, and a pastor's admonitions and warnings. You were very ill once, and thought
you were going to die, but the Lord spared your life, and restored you to
health and strength, yet you went back to your sin as the dog returns to his
vomit, or the sow that was washed to her wallowing in the mire. Possibly a
sudden sense of guilt alarmed you, so that you could not enjoy your sin, yet
you could not break away from it. You spent your money for that which was not
bread, and your labour for that which did not satisfy you, yet you went on
wasting your substance with riotous living until you came to beggary, but even
that did not wean you from your sin. In the house of God you had many solemn
warnings, and you went home again and again resolving to repent, yet your
resolves soon melted away, like the morning cloud and the early dew, leaving
you more hardened than ever. I remember John B. Gough,<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></a> at Exeter Hall, describing
himself in his drinking days as seated upon a wild horse which was hurrying him
to his destruction until a stronger hand than his own seized the reins, pulled
the horse down upon its haunches, and rescued the reckless rider. It was a
terrible picture, yet it was a faithful representation of the conversion of
some of us. How we drove the spurs into that wild horse, and urged it to yet
greater speed in its mad career until it seemed as if we would even ride over
that gracious Being who was determined to save us! That was sin indeed, not
merely against the dictates of an enlightened conscience, and against the
warnings which were being continually given to us, but it was what the apostle
calls treading under foot the Son of God, counting the blood of the covenant an
unholy thing, and doing despite unto the Spirit of grace.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Let me, beloved, before I turn away from this
black leaf, urge you to study it diligently, and to try to comprehend the
blackness of your heart and the depravity of your lives. That false peace which
results from light thoughts of sin is the work of Satan; get rid of it at once,
if he has wrought it in you. Do not be afraid to look at your sins, do not shut
your eyes to them; for you to hide your face from them may be your ruin, but
for God to hide his face from them will be your salvation. Look at your sins
and meditate upon them until they even drive you to despair. "What!"
says one, "until they drive me to despair?" Yes; I do not mean that
despair which arises from unbelief, but that self-despair which is so near akin
to confidence in Christ. The more God enables you to see your emptiness, the
more eager will you be to avail yourself of Christ's fulness. I have always
found that, as my trust in self went up, my trust in Christ went down; and as
my trust in self went down, my trust in Christ went up, so I urge you to take
an honest view of your own blackness of heart and life, for that will cause you
to pray with David, "Wash me, and I shall be whiter than snow." Weigh
yourselves in the scales of the sanctuary, for they never err in the slightest
degree. You need not exaggerate a single item of your guilt, for just as you
are you will find far too much sin within you if the Holy Spirit will enable
you to see yourselves as you really are.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-fareast-font-family: "Times New Roman";">II.</span></b><span style="color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-fareast-font-family: "Times New Roman";"> But now we must turn to the second leaf, THE <b style="mso-bidi-font-weight: normal;">BLOOD-RED</b> LEAF OF THE WORDLESS BOOK,
which</span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"> brings to our remembrance
the precious blood of Christ.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">When the sinner cries, "Wash me,"
there must be some fount of cleansing where he can be washed "whiter than
snow." So there is, but there is nothing but the crimson blood of Jesus
that can wash out the crimson stain of sin. What is there about Jesus Christ
that makes him able to save all who come unto God by him? This is a matter upon
which Christians ought to meditate much and often. Try to understand, dear
friends, the greatness of the atonement. Live much under the shadow of the
cross. Learn to—<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">"View the flowing<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Of the Saviour's
precious blood,<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">By divine assurance
knowing<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">He has made your peace with God."<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Feel that Christ's blood was
shed for you, even for you. Never be satisfied till you have learned the
mystery of the five wounds; never be content till you are "able to
comprehend with all saints what is the breadth, and length, and depth, and
height; and to know the love of Christ, which passeth knowledge."<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The Power of Jesus to cleanse
from sin must lie, <b style="mso-bidi-font-weight: normal;">first</b>, <u>in the
greatness of his person</u>. It is not conceivable that the sufferings of a
mere man, however holy or great he might have been, could have made atonement
for the sins of the whole multitude of the Lord's chosen people. It was because
Jesus Christ was one of the persons in the Divine Trinity, it was because the
Son of Mary was none other than the Son of God, it was because he who lived,
and laboured, and suffered, and died and was the great Creator, without whom
was not anything made that was made, that his blood has such efficacy that it
can wash the blackest sinner so clean that they are "whiter than
snow." The death of the best man who ever lived could not make an
atonement even for his own sins, much less could it atone for the guilt of
others; but when God himself "took upon him the form of a servant, and was
made in the likeness of men," and "humbled himself, and became obedient
unto death, even the death of the cross," no limit can be set to the value
of the atonement that he made. We hold most firmly the doctrine of particular
redemption, that Christ loved his Church, and gave himself for it; but we do
not hold the doctrine of the limited value of his precious blood. There can be
no limit to Deity, there must be infinite value in the atonement which was
offered by him who is divine. The only limit of the atonement is in its design,
and that design was that Christ should give eternal life to as many as the
Father has given him; but in itself the atonement is sufficient for the
salvation of the whose world, and if the entire race of mankind could be
brought to believe in Jesus, there is enough efficacy in his precious blood to
cleanse everyone born of woman from every sin that all of them have ever
committed.<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">But the power of the cleansing
blood of Jesus must <b style="mso-bidi-font-weight: normal;">also</b> lie in <u>the
intense sufferings which he endured</u> in making atonement for his people.
Never was there another case like that of our precious Saviour. In his merely
physical sufferings there may have been some who have endured as much as he
did, for the human body is only capable of a certain amount of pain and agony,
and others beside our Lord have reached that limit; but there was an element in
his sufferings that was never present in any other case. The fact of his dying
in the room, and place, and stead of his people, the one great sacrifice for
the whole of his redeemed, makes his death altogether unique, so that not even
the noblest of the noble army of martyrs can share the glory with him. His
mental sufferings also constituted a very vital part of the atonement, the
sufferings of his soul were the very soul of his sufferings. If you can
comprehend the bitterness of his betrayal by one who had been his follower and
friend, and of his desertion by all his disciples, his arraignment for sedition
and blasphemy before creatures whom he had himself made; if you can realize
what it was for him, who did no sin, to be made sin for us, and to have laid
upon him the iniquity of us all; if you can picture to yourself how be loathed
sin and shrank from it, you can form some slight idea of what his pure nature
must have suffered for our sakes. We do not shrink from sin as Christ did
because we are accustomed to it, it was once the element in which we lived, and
moved, had our being; but his holy nature shrank from evil as a sensitive plant
recoils from the touch. But the worst of his sufferings must have been when his
Father's wrath was poured out upon him as he bore what his people deserved to
bear, but which now they will never have to bear.</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">"The waves of
swelling grief<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Did o'er his bosom roll,<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">and mountains of
almighty wrath<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Lay heavy on his soul."<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">For his Father to have to hide
his face from him so that he cried in his agony, "My God, my God, why hast
thou forsaken me?" must have been a veritable hell to him. This was the
tremendous draught of wrath which our Saviour drank for us to its last dregs so
that our cup might not have one drop of wrath in it for ever. It must have been
a great atonement that was purchased at so great price.<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">We may think of the greatness
of Christ's atonement in <b style="mso-bidi-font-weight: normal;">another way</b>.
It must have been a great atonement which <u>has safely landed such multitudes
of sinners in heaven</u>, and which has saved so many great sinners, and
transformed them into such bright saints. It must be a great atonement which is
yet to bring innumerable myriads into the unity of the faith, and into the
glory of the church of the firstborn, which are written in heaven. It is so
great an atonement, sinner, that if thou wilt trust to it, thou shalt be saved
by it however many and great thy sins may have been. Art thou afraid that the
blood of Christ is not powerful enough to cleanse thee? Dost thou fear that his
atonement cannot bear the weight of such a sinner as thou art? I heard, the other
day, of a foolish woman at Plymouth who, for a long while, would not go over
the Saltash Bridge because she did not think it was safe. When, at length,
after seeing the enormous traffic that passed safely over the bridge, she was
induced to trust herself to it, she trembled greatly all the time, and was not
easy in her mind until she was off it. Of course, everybody laughed at her for
thinking that such a ponderous structure could not bear her little weight.
There may be some sinner, in this building, who is afraid that the great bridge
which eternal mercy has constructed, at infinite cost, across the gulf which
separates us from God, is not strong enough to bear his weight. If so, let me
assure him that across that bridge of Christ's atoning sacrifice millions of
sinners, as vile and foul as he is, have safely passed, and the bridge has not
even trembled beneath their weight, nor has any single part of it ever strained
or displaced. My poor fearful friend, your anxiety lest the great bridge of
mercy should not be able to bear your weight reminds me of the fable of the
gnat that settled on the bull's ear, and then was concerned lest the powerful
beast should be incommoded by his enormous weight. It is well that you should
have a vivid realization of the weight of your sins, but at the same time you
should also realize that Jesus Christ, by virtue of his great atonement, is not
only able to bear the weight of your sins, but he can also carry—indeed, he has
already carried upon his shoulders the sins of all who shall believe in him
right to the end of time; and he has borne them away into the land of
forgetfulness, where they shall not be remembered or recovered forever. So
efficacious is the blood of the everlasting covenant that even you, black as
you are, may pray, with David, "Wash me, and I shall be whiter than
snow."<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">III.</span></b><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"> This brings me to THE <b style="mso-bidi-font-weight: normal;">WHITE<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></b></span><!--[endif]--></span></span></a></b>
LEAF OF THE WORDLESS BOOK</span><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">, which
is just as full of instruction as either the black leaf or the red one:
"Wash me, and I shall be <i>whiter than snow</i>."<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">What a beautiful sight it was,
this morning, when we looked out, and saw the ground all covered with snow! The
trees were all robed in silver; yet it is almost an insult to the snow to
compare it to silver, for silver at its brightest is not worthy to be compared
with the marvelous splendour that was to be seen wherever the trees appeared
adorned with beautiful festoons above the earth which was robed in its pure
white mantle. If we had taken a piece of what we call white paper, and laid it
down upon the surface of newly-fallen snow, it would have seemed quite begrimed
in comparison with the spotless snow. This morning's scene at once called the
text to my mind: "Wash me, and I shall be whiter than snow." You, O
black sinner, if you believe in Jesus, shall not only be washed in his precious
blood until you become tolerably clean, but you shall be made white, yea, you
shall be "whiter than snow." When we have gazed upon the pure
whiteness of the snow before it has become defiled, it has seemed as though
there could be nothing whiter. I know that, when I have been among the Alps,
and have for hours looked upon the dazzling whiteness of the snow, I have been
almost blinded by it. If the snow were to lie long upon the ground, and if the
whole earth were to be covered with it, we should soon all be blind. The eyes
of man have suffered with his soul through sin, and just as our soul would be
unable to bear a sight of the unveiled purity a God, our eyes cannot endure to
look upon the wondrous purity of the snow. Yet the sinner, black through sin,
when brought under the cleansing power of the blood of Jesus, becomes
"whiter than snow."<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Now, how can a sinner be made
"whiter than snow"? Well, <b style="mso-bidi-font-weight: normal;">first</b>
of all, <i>there is a permanence about the whiteness of a blood-washed
sinner which there is not about the snow</i>. The snow that fell this morning
was much of it anything but white this afternoon. Where the thaw had begun to
work, it looked yellow even where no foot of man had trodden upon it; and as
for the snow in the streets of London, you know how soon its whiteness
disappears. But there is no fear that the whiteness which God gives to a sinner
will ever depart from him; the robe of Christ's righteousness which is cast
around him is permanently white.<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">"This spotless robe
the same appears<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">When ruin'd nature sinks
in years;<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">No age can change its
glorious hue,<o:p></o:p></span></div>
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<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The robe of Christ is ever new."<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">It is always "whiter than
snow." Some of you have to live in smoky, grimy London, but the smoke and
the grime cannot discolour the spotless robe of Christ's righteousness. In
yourselves, you are stained with sin; but when you stand before God, clothed in
the righteousness of Christ, the stains of sin are all gone. David in himself
was black and foul when he prayed the prayer of our text, but clothed in the
righteousness of Christ he was white and clean. The believer in Christ is as
pure in God's sight at one time as he is at another. He does not look upon the
varying purity of our sanctification as our ground of acceptance with him; but
he looks upon the matchless and immutable purity of the person and work of the
Lord Jesus Christ, and he accepts us in Christ, and not because of what we are
in ourselves. Hence, when we are once "accepted in the Beloved," we
are permanently accepted; and being accepted in him, we are "whiter than
snow."<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Further</span></b><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">, <i>the whiteness of snow
is, after all, only created whiteness</i>. It is something which God has made,
yet it has not the purity which appertains to God himself; but the
righteousness which God gives to the believer is a divine righteousness, as Paul
says, "He hath made him to be sin for us, who knew no sin; that we might
be made the righteousness of God in him. "And remember that this is true
of the very sinner who before was so black that he had to cry to God,
"Wash me, and I shall be whiter than snow." There may be one who came
into this building black as night through sin; but if he is enabled now, by
grace, to trust in Jesus, his precious blood shall at once cleanse him so
completely that he shall be "whiter than snow." Justification is not
a work of degrees; it does a progress from one stage to another, but it is the
work of a moment, and it is instantaneously complete. God's great gift of
eternal life is bestowed in a moment, and you may not be able to discern the
exact moment when it is bestowed. Yet you may know even that; for, as soon as
you believe in the Lord Jesus Christ, you are born of God, you have passed from
death unto life, you are saved to all eternity. The act of faith is a very
simple thing, but it is the most God-glorifying act that a man can perform.
Though there is no merit in faith, yet faith is a most ennobling grace, and
Christ puts a high honour upon it when he says, "Thy faith hath saved
thee; go in peace." Christ puts the crown of salvation upon the head of
faith, yet faith will never wear it herself, but lays it at the feet of Jesus,
and gives him all the honour and glory.<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">There may be one in this place
who is afraid to think that Christ will save him. My dear friend, do my Master
the honour to believe that there are no depths of sin into which you may have
gone which are beyond his reach. Believe that there is no sin that is too black
to be washed away by the precious blood of Christ, for he has said, "All
manner of sin and blasphemy shall be forgiven unto men," and "all
manner of sin" must include yours. It is the very greatness of God's mercy
that sometimes staggers a sinner. Let me use a homely simile to illustrate my
meaning. Suppose you are sitting at your table, carving the joint for dinner,
and suppose your dog is under the table, hoping to get a bone or a piece of
gristle for his portion. Now, if you were to set the dish with the whole joint
on it down on the floor, he would probably be afraid to touch it lest he should
get a cut of the whip; he would know that a dog does not deserve such a dinner
as that, and that is just your difficulty, poor sinner, you know that you do
not deserve such grace as God delights to give. But the fact that it is of
grace shuts out the question of merit altogether. "By grace are ye saved
through faith; and that not of yourselves: it is the gift of God." God's
gifts are like himself, immeasurably great. Perhaps some of you think you would
be content with crumbs or bones from God's table. Well, if he were to gives me
a few crumbs or a little broken meat, I would be grateful for even that, but it
would not satisfy me; but when he says to me, "Thou art my son, I have
adopted thee into my family, and thou shalt go no more out for ever;" I do
not agree with you that it is too good to be true. It may be too good for you,
but it is not too good for God; he gives as only he can give. If I were in
great need, and obtained access to the Queen, and after laying my case before her,
she said to me, "I feel a very deep interest in your case, here is a penny
for you," I should be quite sure that I had not seen the Queen, but that
some lady's maid or servant had been making a fool of me. Oh, no! the Queen
gives as Queen, and God gives as God; so that the greatness of his gift,
instead of staggering us, should only assure us that it is genuine, and that it
comes from God. Richard Baxter wisely said, "O Lord, it must be great
mercy or no mercy, for little mercy is of no use to me!" So, sinner, go to
the great God, with your great sin, and ask for great grace that you may be
washed in the great fountain filled with the blood of the great sacrifice, and
you shall have the great salvation which Christ has procured, and for it you
shall ascribe great praise for ever and ever to Father, Son, and Holy Spirit.
God grant that it may be so, for Jesus' sake! Amen.<o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><a href="http://www.romans45.org/spurgeon/sermons/3278.htm"><span style="color: black; text-decoration: none; text-underline: none;">http://www.romans45.org/spurgeon/sermons/3</span><span style="color: black;">2</span><span style="color: black; text-decoration: none; text-underline: none;">78.htm</span></a><o:p></o:p></span></div>
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<hr align="center" size="3" width="100%" />
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<b><span style="color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 18.0pt; mso-themecolor: text1;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
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<br /></div>
<div align="center" class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-outline-level: 1; text-align: center;">
<b><span style="color: black; font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt; mso-themecolor: text1;">The
Wordless Book: A Short History<o:p></o:p></span></b></div>
<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-outline-level: 1; text-align: justify;">
<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt; mso-themecolor: text1;">The Wordless Book was first introduced by C.H. Spurgeon<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-font-weight: bold; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-font-kerning: 18.0pt; mso-themecolor: text1;">[4]</span></span><!--[endif]--></span></span></a> in
this sermon.<span style="mso-spacerun: yes;"> </span>“</span><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;">Mr. Spurgeon told of an old
unnamed minister who had put three pages together and often looked at them to
remind himself of his sinfulness, of Christ’s blood poured out for him, and of
the “whiter-than-snow” cleansing provided for him.”<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: text1;">[5]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-outline-level: 1; text-align: justify;">
<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;">In 1875, D.L. Moody<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: text1;">[6]</span></span><!--[endif]--></span></span></a> used the book of colors at
a children’s service with the addition of a Gold page representing the glories
of Heaven. The Wordless book has been used by Hudson Taylor,<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: text1;">[7]</span></span><!--[endif]--></span></span></a> missionary to China, Fanny
Crosby,<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: text1;">[8]</span></span><!--[endif]--></span></span></a> the famous hymn writer, and
Amy Carmichael,<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: text1;">[9]</span></span><!--[endif]--></span></span></a>
missionary to southern India.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-outline-level: 1; text-align: justify;">
<span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;">In 1924, Ruth Overholtzer, wife <em><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0in; padding: 0in;">Child Evangelism Fellowship®
founder, </span></em>Irvin Overholtzer,<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: text1;">[10]</span></span><!--[endif]--></span></span></a> discovered in the
Wordless Book a bookstore operated by Dr. Harry Ironside.<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: text1;">[11]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>Fifteen years later <em><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0in; padding: 0in;">CEF</span></em><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;">®</span> began printing the book with a green page to
represent Christian growth.<span style="mso-spacerun: yes;"> </span>In 2016,
over 40,000 Wordless Books were ordered from <em><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0in; padding: 0in;">CEF</span></em><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;">®</span> and a
quick look on the internet reveals that many churches and organizations use
these colors as a visual cue when explaining the Gospel.</span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt; mso-themecolor: text1;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; text-align: center;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
<hr align="center" size="3" width="100%" />
</span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; text-align: center;">
<em><b style="mso-bidi-font-weight: normal;"><span style="background: white; border: none windowtext 1.0pt; color: black; font-size: 12.0pt; mso-bidi-font-size: 11.0pt; mso-border-alt: none windowtext 0in; mso-themecolor: text1; padding: 0in;">CEF</span></b></em><b style="mso-bidi-font-weight: normal;"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;"><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;">®</span> Wordless
Book Training Link<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; margin-left: .25in; margin-right: 0in; margin-top: 0in; text-align: center;">
<a href="https://www.cefonline.com/about/our-training/online-training/wordlessbook/">https://www.cefonline.com/about/our-training/online-training/wordlessbook/</a><o:p></o:p></div>
<div style="mso-element: footnote-list;">
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<div id="ftn1" style="mso-element: footnote;">
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[1]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><span style="color: black; font-family: "Times New Roman","serif";">Today we prefer to call this the “dark” page.</span> <o:p></o:p></div>
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<div class="MsoFootnoteText" style="text-align: justify;">
<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[2]</span></span><!--[endif]--></span></span></a>
<span style="color: black; font-family: "Times New Roman","serif";">John
Bartholomew Gough<span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;"> (1817 - 1886) was a <a href="https://en.wikipedia.org/wiki/Temperance_movement" title="Temperance movement"><span style="color: black; text-decoration: none; text-underline: none;">temperance orator</span></a><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;">.</span></span><span style="background: white; color: #222222; font-family: "Times New Roman","serif"; font-size: 10.5pt;"><span style="mso-spacerun: yes;"> </span></span><span style="color: black; font-family: "Times New Roman","serif";">Over the more than forty years he campaigned against drinking,
Gough gave upwards of 9,600 lectures to more than nine million people in
America, Canada, and Great Britain. When he died in 1886, the </span><em style="-webkit-text-stroke-width: 0px; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;">New York Times</em><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; widows: 2; word-spacing: 0px;"> wrote that he
"was probably better known in this country and in Great Britain than any
other public speaker."</span><span style="color: black;"> </span></span><o:p></o:p></div>
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<div id="ftn3" style="mso-element: footnote;">
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[3]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>Current CEF is to refer to this page as the “clean”
page.<o:p></o:p></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[4]</span></span><!--[endif]--></span></span></a> <span style="mso-spacerun: yes;"> </span><a href="http://www.romans45.org/spurgeon/misc/biopref.htm">http://www.romans45.org/spurgeon/misc/biopref.htm</a><o:p></o:p></div>
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<div id="ftn5" style="mso-element: footnote;">
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[5]</span></span><!--[endif]--></span></span></a> <a href="https://www.cefonline.com/about/history/wordless-book-discover-rich-heritage/">https://www.cefonline.com/about/history/wordless-book-discover-rich-heritage/</a><o:p></o:p></div>
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<div id="ftn6" style="mso-element: footnote;">
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[6]</span></span><!--[endif]--></span></span></a> <span style="mso-spacerun: yes;"> </span><a href="https://www.moody.edu/about/our-bold-legacy/d-l-moody/">https://www.moody.edu/about/our-bold-legacy/d-l-moody/</a><o:p></o:p></div>
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<div id="ftn7" style="mso-element: footnote;">
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[7]</span></span><!--[endif]--></span></span></a> <a href="https://omf.org/about-omf/history/hudson-taylor-history/">https://omf.org/about-omf/history/hudson-taylor-history/</a><o:p></o:p></div>
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[8]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><a href="https://www.christianitytoday.com/history/people/poets/fanny-crosby.html">https://www.christianitytoday.com/history/people/poets/fanny-crosby.html</a><o:p></o:p></div>
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[9]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><a href="http://dohnavurfellowship.org/amycarmichael/">http://dohnavurfellowship.org/amycarmichael/</a><o:p></o:p></div>
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<a href="file:///D:/Resources/Training/The%20Wordless%20Book%20by%20CH%20Spurgeon%20with%20a%20short%20history.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; 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;">[10]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><a href="https://www.cefonline.com/about/history/">https://www.cefonline.com/about/history/</a><o:p></o:p></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-5776374589805433172019-08-16T20:59:00.000-07:002019-09-09T12:34:56.159-07:00Phil Martin sermon links<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: 12.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman";">Here are some sermons that I preached at Tulsa
Bible Church (primarily from 2015-2018). The evening "sermons were
more like Bible studies where people broke out into small groups for
discussion.</span><span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"What
to Wear: Making The Right Fashion Statement" (Colossians 3:12-17)<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=Qm0xVG3TZNs"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=Qm0xVG3TZNs</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;">"Making Conflict Christian" (1 Corinthians 10:31-11:1)</span></b><b><span style="font-size: 14pt;"><o:p></o:p></span></b></div>
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<u><span style="color: blue; font-size: 12pt;"><a href="https://www.youtube.com/watch?v=fQFIDDORr2k">https://www.youtube.com/watch?v=fQFIDDORr2k</a></span></u><span style="font-size: 12pt;"><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;">"The Most Quoted Verse" (Leviticus 19:17-18)</span></b><b><span style="font-size: 12pt;"><o:p></o:p></span></b></div>
<span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;"><span style="font-size: 12pt;"><a href="https://www.youtube.com/watch?time_continue=2&v=sXbJw5GfBlA" style="font-size: 12pt;">https://www.youtube.com/watch?time_continue=2&v=sXbJw5GfBlA</a></span></span><br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;">The Gospel | "A Message We Must Answer" (Luke 18:9-14)<o:p></o:p></span></b></div>
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;"><a href="https://www.youtube.com/watch?time_continue=5&v=5rTmYz6MOi0" style="font-size: 12pt;">https://www.youtube.com/watch?time_continue=5&v=5rTmYz6MOi0</a></span></b><br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;">The Gospel | "A Message About Sin" (Psalm 51)<o:p></o:p></span></b></div>
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<span style="font-size: 12pt;"><a href="https://www.youtube.com/watch?time_continue=1&v=j4mU5Fhps9c"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?time_continue=1&v=j4mU5Fhps9c</span></a><o:p></o:p></span></div>
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<span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;"><b>Rediscovering The Reformation | "Sola
Fide" (Romans 1:16-17)</b></span><span style="font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;"><o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=u2iYXseB-84"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=u2iYXseB-84</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Living
Lessons from a Dead King" (2 Chronicles 26:1-23)<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;"><a href="https://www.youtube.com/watch?v=ET4iOcMcm0o">https://www.youtube.com/watch?v=ET4iOcMcm0o</a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">National
Day of Prayer | Pastor Phil Martin</span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=OT0LaDSq3dM"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=OT0LaDSq3dM</span></a><o:p></o:p></span></div>
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<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-outline-level: 1;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Following
Jesus to the Cross" (Matthew 20:1-16)<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?time_continue=75&v=fWDv3W6Yfs4"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?time_continue=75&v=fWDv3W6Yfs4</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Powerful
Arrival" (Acts 1:4-8; 2:14-47)<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=eM9eBClsj08"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=eM9eBClsj08</span></a><o:p></o:p></span></div>
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<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-outline-level: 1;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Givers
With A Generous Joy" (1 Cor. 16:3)<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=6t4gQu8BGOM"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=6t4gQu8BGOM</span></a><o:p></o:p></span></div>
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<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-outline-level: 1;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Followers
With A Submissive Spirit" (Hebrews 13:7-17)<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=KjBtSonU3jk"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=KjBtSonU3jk</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Christ
Our Passover" (1 Corinthians 5:1-13)</span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=fIHpnpMISqQ"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=fIHpnpMISqQ</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Rejoice,
Ye Pure In Heart" Phil Martin PM<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=o6FL4DJIQiI"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=o6FL4DJIQiI</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">"Let
Us Do Good" (Galatians 6:1-10)<o:p></o:p></span></b></div>
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Service 01-26-2017</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">2018 3 25
PM Service | Phil Martin James 5:7-12 - Do Not Grumble Against One
Another.<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?v=a3ewPbhKa0c"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?v=a3ewPbhKa0c</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">2017 06
11 PM Service | Phil Martin 1 Samuel 7 - Ebenezar<o:p></o:p></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">04 09
2017 PM Service | Phil Martin 1Samuel 3- The Winds of Change<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?time_continue=4&v=P_biv6wEGdQ"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?time_continue=4&v=P_biv6wEGdQ</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">Phil
Martin PM Service 01-26-2017 2 Corinthians 12 - What Is Your Opperating
Principle? Perspective?<o:p></o:p></span></b></div>
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<span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.youtube.com/watch?time_continue=3&v=shCFnODT1bA"><span style="mso-bidi-font-family: Arial;">https://www.youtube.com/watch?time_continue=3&v=shCFnODT1bA</span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt;">Christ:
Your Life | "Serving Christ"</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-size: 14pt;">“What Guides Our Asking God: The Prayer of Just” Eph. 3<o:p></o:p></span></b></div>
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<span style="font-size: 12pt;"><a href="http://www.tulsabible.org/messages/?enmse=1&enmse_spid=5&enmse_mid=16&enmse_av=1"><span style="color: white; mso-bidi-font-family: Arial;">http://www.tulsabible.org/messages/?enmse=1&enmse_spid=5&enmse_mid=16&enmse_av=1</span></a></span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-7736238048850419472019-08-07T09:29:00.002-07:002019-08-07T09:36:15.502-07:00Notes on Spiritual Leadership (revised) by J Oswald Chambers (Moody Publishers)<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;">Spiritual Leadership</span> (revised) by J Oswald Chambers</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><span style="color: #1d2129; font-family: Helvetica, Arial, sans-serif; font-size: 14px; white-space: pre-wrap;"><a href="http://www.moodypublishers.com/books/evangelism-and-discipleship/spiritual-leadership/">www.moodypublishers.com/books/evangelism-and-discipleship/spiritual-leadership/</a></span></span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch 1. An Honorable Ambition</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">“Let it once be fixed that a man’s ambition is to fit into God’s plan for him...” S D Gordon</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 2. Search for Leaders</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">God alone makes leaders.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Not all who aspire to leadership are willing to pay such a high personal price.”</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 3 The Master’s Master Principle</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">We do not read about “Moses my Leader”, but “Moses my servant.”</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The Sovereignty Principle; The Suffering Principle</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The spirit of servanthood: Dependence, approval (by God), Modesty, empathy, optimism, anointing</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 4 Natural and Spiritual Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Leadership may be defined as that quality that inspires sufficient confidence in subordinates...</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Leaders are both born and made.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 5 Can you become a leader? </b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Leadership qualities often lie dormant and undiscovered.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">List of items to evaluate leadership potential.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 6 Insights on Leadership from Paul—1 Timothy 3.2-7 </b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">If the world demands standards for leaders, the Church must take even greater care.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 7 Insights on Leadership from Peter—</b> </span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">feed them, the humility of an equal, not for personal gain. </span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">When God calls us, we cannot refuse from a sense of inadequacy.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 8 Essential Qualities of Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Discipline—Before we can conquer the world, we must conquer the self.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Vision—people who see more and farther than others</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Wisdom, Decision—when all the facts are in, swift and clear decision</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Courage—face unpleasant and even devastating situations with equanimity</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Humility—“He must increase, but I must decrease.”</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 9 More Essential Qualities of Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Humor—a keen sense of humor with a clear sense of grace</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Friendship—with warm appreciation and personal affection</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Tact and Diplomacy—William Cary ...attained the happy art of ruling and overruling others without asserting his authority</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Inspirational Power—Inspiring others to service and sacrifice</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Executive ability—</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The Therapy of Listening—time spent listening is well invested</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The Art of Letter Writing—</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 10 Above All Else</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">To be spirit-filled is indispensable.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Means that the Christian voluntarily surrenders life and will to the Spirit</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The coming of spiritual gifts does not eliminate natural gifts but enhances them.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 11 Prayer and Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">We call it indispensable...yet we often fail to pray.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Prayer is hard work, wrestling, struggling</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">It is possible to move men, through God, by prayer alone. (Hudson Taylor)</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The Christian who clings to sin closes the ear of God.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 12. The Leader and Time</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The way we employ surpluses hours ... will determine if we develop into mediocre or powerful people.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Our problem is not too little time but making better use of the time we have. select priorities</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Jesus’s twenty-four hour’s a day was sufficient to complete the whole of God’s will.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Keep track of how you spend your time. </span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 13 The Leader and Reading</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Read 30 minutes every day.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Careful reading is more valuable than much reading. Take notes</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Read diverse viewpoints. Correlate your reading.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 14 Improving Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Exert yourself to lead, zeal, continuing intensity</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Leadership that improves; administration, spiritual tone, group morale, personal relationships, problem-solving, creative planning</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 15 The Cost of Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Achievement is bought on the time payment plan.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Self-sacrifice, fatigue, criticism, rejection, pressure and perplexity</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 16 Responsibilities of Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Service—The Son of God became the servant of God to do the mission of God.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Applied discipline—Godly, loving, meekness</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Guidance—1 Cor 11:1</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Initiative—after cautious counsel take courageous, calculated risks</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">“The frontiers of the kingdom of God we’re never advanced by men and women of caution.” </span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 17 Tests of Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">...they serve to purify...</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Knowing when (on principles) to stand firm and resist compromise.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">“...three phases in most great tasks undertaken for God—impossible, difficult, done.” —Hudson Taylor</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The priority of pursuing God’s glory and not your own</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Failure is not final.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 18 The Art of Delegation</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">“...would rather put a thousand men to work than do the work of a thousand men.” —DL Moody</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Failure to delegate is poor stewardship.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Even if tasks are not done perfectly...</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">There is no virtue in doing more than your fair share of the work.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 19 Replacing Leaders</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The ultimate test of leadership is the health of the organization after the leader is gone.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">The most gifted leader has liabilities and limitations.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Only one leader holds office forever.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 20 Reproducing Leaders</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">2 Timothy 2.2. A Leaders responsibility to train others. should take high priority</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">...train others to do the work better than he did it.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Disciples are not manufactured wholesale. They are manufactured one by one...</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 21 Perils of Leadership</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Pride: The victim of pride is often least aware of it.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Egotism is the practice of thinking and speaking of oneself. The veil will eventually fall off.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Jealousy: God’s work in others was to be encouraged not sniffed out.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Popularity: Being disliked is no virtue, but popularity can have too high a price. Leaders must work to attach people’s affection to Jesus.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Infallibility: perfection alludes is all</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Indispensability: ...the missionary should be planning on working out of a job.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Elation and Depression:</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Prophet or Leader:</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Disqualifications: warning against smugness or complacency</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>Ch. 22 The Leader Nehemiah</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Character: Man of prayer, courage, concern, caution, clear decisions, empathetic, realist, follow thru, vigorous administration.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">Methods: redirect focus toward the greatness of God, encouraged, corrected, promptly faced weaknesses, the authority of God’s Word, organize people and projects.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;"><b>A Final Word</b></span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">If Spiritual Leadership were easy, everyone would be doing it.</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , "helvetica" , sans-serif;">...say “Yes” to Jesus’ invitation, “Follow Me.”</span></div>
Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-33924671277812836052019-07-13T22:04:00.002-07:002019-07-13T22:12:15.324-07:00<div dir="ltr" style="text-align: left;" trbidi="on">
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</span></span></span><b><span style="font-size: 14.0pt;">Samuel<span style="mso-spacerun: yes;"> </span>(1-7)</span></b><span style="font-size: 14.0pt;"></span></div>
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</span></span></span><b><span style="font-size: 14.0pt;">Transition to
king<span style="mso-spacerun: yes;"> </span>(8)</span></b><span style="font-size: 14.0pt;"></span></div>
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</span></span></span><b><span style="font-size: 14.0pt;">The Reign of
Saul<span style="mso-spacerun: yes;"> </span>(9-14)</span></b><span style="font-size: 14.0pt;"></span></div>
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</span></span></span><b><span style="font-size: 14.0pt;">The decline of
Saul – <br />
<span style="mso-tab-count: 1;"> </span>rise of David<span style="mso-spacerun: yes;"> </span>(15-31)</span></b><span style="font-size: 14.0pt;"></span></div>
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<span style="font-family: "arial" , "sans-serif"; font-size: 14.0pt;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><b><span style="font-size: 14.0pt;">David’s Rule
of Judah<span style="mso-spacerun: yes;"> </span>(1-4)</span></b><span style="font-size: 14.0pt;"></span></div>
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<span style="font-family: "arial" , "sans-serif"; font-size: 14.0pt;"><span style="mso-list: Ignore;">•<span style="font: 7.0pt "Times New Roman";">
</span></span></span><b><span style="font-size: 14.0pt;">David’s Rule
of Israel<span style="mso-spacerun: yes;"> </span>(4-24)</span></b><span style="font-size: 14.0pt;"></span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 16.0pt; mso-bidi-font-size: 14.0pt;">CONTEXT </span></b><b><span style="font-size: 14.0pt;">The
Reign of Saul<span style="mso-spacerun: yes;"> </span>(9-14)</span></b><span style="font-size: 14.0pt;"></span></div>
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<span style="font-size: 14.0pt;">9) Search Finds Samuel<span style="mso-spacerun: yes;">
</span>(vs. 15-16)</span></div>
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<span style="font-size: 14.0pt;">10) Saul Announced King<span style="mso-spacerun: yes;"> </span>(vs. 1, 25-27</span></div>
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<span style="font-size: 14.0pt;">11) Saul Defeats Ammonites at Jabesh<span style="mso-spacerun: yes;"> </span>(vs. 12-13)</span></div>
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<span style="font-size: 14.0pt;">12) King Saul Confirmed (vs. 19-20</span></div>
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<span style="font-size: 14.0pt;">13) Saul Shows No Heart (War with Philistines)</span></div>
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<span style="font-size: 14.0pt;">14) War with Philistines (continued)</span></div>
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<span style="font-size: 14.0pt;">15) Sin in Attack on Amalek <span style="mso-spacerun: yes;"> </span>(Saul shows he is spiritually unfit.)</span></div>
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<span style="font-size: 14.0pt;"></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 16.0pt; font-variant: small-caps; mso-bidi-font-size: 14.0pt;"><br /></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-variant: small-caps;"><span style="font-size: x-large;">Title: Watch for the Head Fake</span></span></b></div>
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<span style="font-size: 18.6667px;">Explain what a "head fake" is in sports.</span></div>
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<span style="font-size: 18.6667px;">Watch for Saul in this passage to "fake" a loyalty to God while really taking matters into his own hands.</span></div>
<div>
<span style="font-size: large;"><b>BIG IDEA:</b></span></div>
<div>
<span style="font-size: large;">Don't let life's pressures distract you from (obeying) God.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-variant: small-caps;"><span style="font-size: x-large;">1. Setting</span></span></b></div>
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</div>
<ul style="text-align: left;">
<li>Textual problems</li>
<li>Troop Strength</li>
</ul>
<br />
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<b style="mso-bidi-font-weight: normal;">Verse 1</b>,<span style="mso-spacerun: yes;"> </span>There is
likely a textual problem with the numbers in verse one.</div>
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<span style="font-family: "symbol";"><span style="mso-list: Ignore;">·<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></span>NKJV and ESV have one year and two years </div>
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<a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; font-size: 30px; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; font-size: 30px; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; font-size: 30px; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; font-size: 30px; margin-bottom: 1em; margin-left: 1em;"></a><span style="font-family: "symbol";"><span style="mso-list: Ignore;">·<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></span>NASB, NIV, etc.<span style="mso-spacerun: yes;">
</span>inserted the chronologically more plausible numbers 30 and 42</div>
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<span style="font-family: "symbol";"><span style="mso-list: Ignore;">·<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></span>RSV has ellipsis to show indicate they are missing</div>
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<b style="text-indent: 0px;"><span style="font-size: 8pt;">-------------------------------------------</span></b></div>
<br />
<a href="https://www.biblegateway.com/passage/?version=NKJV&search=1Sa13.1">1 SAMUEL 13:1</a>—<a href="https://defendinginerrancy.com/bible-solutions/1_Samuel_13.1.php" target="_blank">WHAT IS THE CORRECT NUMBER IN THIS VERSE?</a><br />
<a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><br />
PROBLEM: Among the several translations of the OT, <a href="https://www.biblegateway.com/passage/?version=NKJV&search=1Sa13.1">1 Samuel 13:1</a> is rendered as “one year” in the nkjv, by “forty” in the nasb, by “thirty” for the first number and “[forty-]two” for the second number in the ___. Which of these is the right number or numbers for this verse?<br />
SOLUTION: The problem arises from the fact that the number is missing in the manuscripts of the Masoretic text. The verse simply reads, “Saul was the son of ... years when he became king, and he reigned two years over Israel.” The verse does not include the word “reigned” in the first part. It literally says that “Saul was the son of ... years.” Consequently, the renderings of the various translations are simply the attempts of translators to fill in the missing information based on other data.<br />
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<b><span style="font-size: 8pt;">-------------------------------------------</span></b></div>
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<span style="font-size: 14.0pt;">Verse 2<span style="mso-spacerun: yes;"> </span></span><span style="font-size: 12.0pt; mso-bidi-font-size: 14.0pt;">The number of three thousand
might simply represent three companies </span><i style="mso-bidi-font-style: normal;"><span style="font-size: 10.0pt; mso-bidi-font-size: 14.0pt;">IVPBBC</span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 10.0pt; mso-bidi-font-size: 14.0pt;"><br /></span></i></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-variant: small-caps;"><span style="font-size: x-large;">2. Rising Action 3-8</span></span></b></div>
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<span style="font-size: 14.0pt;"></span></div>
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</div>
<ul style="text-align: left;">
<li>Jonathan's attack</li>
<li>Sault's call to arms</li>
<li>The Philistines assemble</li>
</ul>
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Verse 3 The Hebrew word <i style="mso-bidi-font-style: normal;">nâtsiyb</i> (garrison) may also denote “a prefect” or “official,” and the
passage would then denote the assassination of this representative of the
Philistines an signal general revolt.<span style="mso-spacerun: yes;"> </span>--Merrill Unger</div>
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Jonathan's actions showed that the Israelites were going to attempt to throw off the Philistine yoke.</div>
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<br /></div>
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Saul sounded a general call to muster at Gilgal near the
Jordan in preparation for battle.</div>
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<br /></div>
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Verse. 4<span style="mso-spacerun: yes;"> </span>“Saul”
had
attacked/smitten/defeated the garrison</div>
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Some would use the
attribution of this attack to Saul as a sign of <b style="mso-bidi-font-weight: normal;"><u>dishonesty and pride</u></b>.<span style="mso-spacerun: yes;">
</span>There is often a tendency of leaders to take credit for the
accomplishments of their subordinates.</div>
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<br /></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a>Verses 5-6 An
overwhelming Philistine force was deployed.
The Israelites saw they were in serious trouble and began to hide
themselves.</div>
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<b><span style="font-size: 8pt;">-------------------------------------------</span></b></div>
<a href="https://www.biblegateway.com/passage/?version=NKJV&search=1Sa13.5">1 SAMUEL 13:5</a>—<a href="https://defendinginerrancy.com/bible-solutions/1_Samuel_13.5.php" target="_blank">HOW COULD THE PHILISTINES HAVE AN ARMY OF 30,000 CHARIOTS</a>?<br />
<br />
<a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a>PROBLEM: According to this passage, the Philistines gathered together 30,000 chariots and 6,000 horsemen. However, an army of 30,000 chariots has never been recorded in all of ancient history, even among the most powerful empires. How could the Philistines have amassed such a large group of chariots?<br />
<br />
SOLUTION: It is probably an error that has crept into the manuscripts during transmission. It is very unlikely that there would be such a ratio of chariots to horsemen. It is much more likely that the original manuscripts recorded the number of chariots at 3,000. This would give a better ratio of chariots to horsemen. Because the Hebrew numbers are very similar, it is quite probable that some copyist simply miscopied the 3,000 as 30,000. The accurate recording of numerical designations is very difficult, leading to this kind of problem.<br />
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<b><span style="font-size: 8pt;">-------------------------------------------</span></b></div>
<div>
<ul>
<li>With this flurry of events and the serious situation our attention is diverted to what is going to happen with the Philistines.</li>
<li>Instead, the text points us to Saul’s hasty act of sacrificing the burnt offering.</li>
</ul>
</div>
<div>
<a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=8540366423505394106" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><br />
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Verses 7b-8 Evidently ritual was very important to him, so he offered the sacrifice and disobeyed Samuel. His choice suggests that he had a rather superficial relationship with Yahweh. --JStubbs</div>
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Only a priest could offer that sacrifice (cf. Num. 16:1-40)</div>
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</div>
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APPLICATION: Why was Saul impatient? Taking matters into his own hands? What happens when we take matters into our own hands today? --JStubbs</div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-variant: small-caps;"><span style="font-size: x-large;">3. Climax 9-15</span></span></b></div>
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</div>
<ul style="text-align: left;">
<li>Samuel's delay</li>
<li>Samuel's rebuke</li>
<li>Saul's fullish excuses</li>
<li>Samuel leaves</li>
</ul>
<br />
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10b <b style="mso-bidi-font-weight: normal;">SAUL</b>: <span style="mso-spacerun: yes;"> </span>Greets Samuel.</div>
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11 <b style="mso-bidi-font-weight: normal;">SAMUEL</b>: <span style="mso-spacerun: yes;"> </span>What have you done?</div>
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(Note the value of not jumping to conclusions though
here it seemed obvious)</div>
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<b style="mso-bidi-font-weight: normal;">SAUL:</b><span style="mso-spacerun: yes;"> </span>Excuses</div>
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1. The
people were scattering.</div>
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2. You did
not come within the days appointed.</div>
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3. The
Philistines had mustered at Michmash, soon coming to Gilgal.</div>
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4. I needed
to seek the favor of the Lord, so I “forced myself.”</div>
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APPLICATION: Excuses squelch repentance. "If we confess OUR sins..."</div>
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13-14<b style="mso-bidi-font-weight: normal;"><span style="mso-spacerun: yes;"> </span>SAMUEL:</b></div>
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1. You have
done foolishly.</div>
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Why does Samuel call Saul’s behavior? (foolish, disobedient)</div>
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</div>
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Relying on feeling is always dangerous, need to always discern between God’s leading and our own “compelling” desires and leadings…..</div>
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2. You have
disobeyed.</div>
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3. The Lord
would have established your kingdom, but…</div>
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4. The Lord
has sought a man after His own heart.</div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman" , serif;">You have done foolishly</span></i><span style="font-family: "times new roman" , serif;"> is a stronger
condemnation than we might suppose, for in Scripture the fool is <b style="mso-bidi-font-weight: normal;">morally and spiritually blameworthy</b>,
not <strike>merely</strike> lacking in intellect. Saul had seen the Lord undertake for him in <u>the
Ammonite battle</u>; he had heard the Lord’s word of assurance through Samuel
(1 Sam. 12:14), but at the first moment of strain he has failed to be obedient
to the Lord his God.<sup><span style="mso-spacerun: yes;"> </span></sup></span><i style="mso-bidi-font-style: normal;">Tyndale OT Commentary</i><span style="font-size: 14.0pt;"></span></div>
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<b>APPLICATION: </b><b> </b>“Watch for the
head fake.”<span style="mso-spacerun: yes;"> </span></div>
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While Saul was preoccupied with the events around him,
God was watching his heart.</div>
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Would he allow this world to conform him to human
expediency? or would he trust and obey?</div>
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He had no rational hope of defeating the Philistines
anyway.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt;">
<b>APPLICATION: </b><b> </b>Where is your heart? Part of seeking the kingdom of God (Matt 6:33) is looking for what He is doing, what He wants us to do, and not allowing our faith in Him to be dislodged by circumstances.</div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-variant: small-caps;"><span style="font-size: x-large;">4. Resolution 16-23</span></span></b></div>
<ul style="text-align: left;">
<li>Raiding parties</li>
<li>No Iron in Israel</li>
</ul>
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Verses 15b – 18</div>
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The Israelites pretty much observed helplessly as the
Philistines sent out raiding parties at will.</div>
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Verses 19-23<span style="mso-spacerun: yes;"> </span></div>
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The lack of iron weapons gave the Philistines a huge
economic and military advantage.</div>
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<b><span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">What is the writer’s point in
bringing up the blacksmith issue?</span><o:p></o:p></b></div>
<i><span style="font-family: "calibri" , "sans-serif"; line-height: 115%;">The main physical advantage the Philistines
enjoyed was their ability to smelt iron. This advanced technology gave them a
strong military edge over the Israelites.</span><a href="file:///D:/!%20ARCHIVES/PREACHING%20TEACHING/OT/02%20History/02%20Monarchial%20Books/1%20Samuel%2013%20Jim%20Stubbs%20teaching%20notes.doc#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style="line-height: 115%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b><span style="line-height: 115%;">[1]</span></b></span><!--[endif]--></span></span></a><span style="font-family: "calibri" , "sans-serif"; line-height: 115%;"> </span></i>
<br />
<div>
<!--[if !supportFootnotes]-->The lack of iron also made the Israelites subject to exorbitant fees to sharpen their tools.</div>
<div>
<br /></div>
<div>
<b>APPLICATION: </b> Were the disadvantages in technology the real problem?</div>
<div>
We see a description of events when Israel has removed God's favor by rejecting his Lordship over all their lives.</div>
<div>
Notice how the acts of the leaders affected the lives of those under their authority. The same is true for parents, bosses, and other kinds of leaders today.</div>
<div>
<span style="font-size: large;"><b>BIG IDEA:</b></span></div>
<div>
<span style="font-size: large;">Don't let life's pressures distract you from (obeying) God.</span><br />
<hr align="left" size="1" width="33%" />
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<o:p></o:p></div>
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<a href="file:///D:/!%20ARCHIVES/PREACHING%20TEACHING/OT/02%20History/02%20Monarchial%20Books/1%20Samuel%2013%20Jim%20Stubbs%20teaching%20notes.doc#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-size: 8.0pt; line-height: 115%; mso-bidi-font-size: 12.0pt;"><span class="MsoFootnoteReference"><span style="font-size: 8.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[1]</span></span></span></span></a>Dothan, p. 20.<span style="font-size: 14.0pt;"> </span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-84357452326695625992019-07-02T15:17:00.002-07:002019-07-02T15:19:52.339-07:00Tim Keller on Romans 8:28-30<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Tim Keller on
Romans 8:28-30</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
“Happiness
and Weeping” Series</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<a href="https://www.youtube.com/watch?v=t4r6ueJ7xVI">https://www.youtube.com/watch?v=t4r6ueJ7xVI</a></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Christianity
is supposed to be about a joy that is not subject to circumstances.<span style="mso-spacerun: yes;"> </span>There is a joy that the deepest trouble,
grief cannot be put out.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Jesus prayed
that we would have the full measure of his joy.<span style="mso-spacerun: yes;">
</span>In sixteen he told His disciples He was giving a joy nothing could take
away from them. (and He knew what would happen to them)</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<b style="mso-bidi-font-weight: normal;">What is that (impervious, relentless) joy
made of?</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Romans 8 (17-18)
is talking about trouble. Romans eight is about living in a world of
suffering.<span style="mso-spacerun: yes;"> </span>How do we live in a world
like that?</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
In these
three verses (28-30), you have three principles that bring, cause, need to be
understood</div>
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 6.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span>v. 28<span style="mso-spacerun: yes;"> </span>Bad
things turn out for Good</div>
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<span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span>v. 29 Our good things can never be lost.</div>
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<span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span>v. 30 Your best things are yet to come.</div>
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This is the
basis for your joy that you need to grasp and implant. </div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">I. Bad things turn for good.<span style="mso-spacerun: yes;"> </span></span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
A literal
the translation says “For (to )those loving Him, God works together all things for
good</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">A. <i style="mso-bidi-font-style: normal;">All things</i> will happen to
you.</span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
This text and
experience tells us that all the same stuff that happens to other people will
happen to the people of God.<span style="mso-spacerun: yes;"> </span>See
examples in the following verses.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">B. When things work together for God, it is because of God.</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span></span>They never work together on their own.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Previously in
Chapter 8 (18-20) All things fall apart, are subject to decay.<span style="mso-spacerun: yes;"> </span>It is the nature of things.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Christians
get rid of the idea that things ought to go right.<span style="mso-spacerun: yes;"> </span>If my health is intact, people love me in
spite of my flaws, it’s God doing it.<span style="mso-spacerun: yes;"> </span>It
is a miracle of grace.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">C. It doesn’t mean that bad things are really good things.</span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
“They are <i style="mso-bidi-font-style: normal;">not</i> blessings in disguise. (ie There is
a silver lining behind every dark cloud.)<span style="mso-spacerun: yes;">
</span>No bad things happen even if God is working good through them.”<span style="mso-spacerun: yes;"> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
The promise
is not that if you love God you will have more good things happen, not that bad
things won’t happen, or that bad things are really good.<span style="mso-spacerun: yes;"> </span>The promise is that taken in the totality
they will work them for good.<span style="mso-spacerun: yes;"> </span>The
promise is that taken in the totality of your life and the whole of everything
that if you love God He will make sure it works for good. </div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
“Everything
is necessary that He sends.<span style="mso-spacerun: yes;"> </span>Nothing can
be necessary that He withholds.” -- John Newton:</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
The premise
is the things that really hurt you that kill you are foolishness, selfishness,
pride, hardness of heart, denial of your weakness and the denial that there is a
god.<span style="mso-spacerun: yes;"> </span>Those are the only things that can
hurt you in the long run and the totality of your life.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Good things,
if God has withheld them, they would not be good in the macro.<span style="mso-spacerun: yes;"> </span>God will only bring in the bad things to kill
the things that will destroy you.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Bad things
will happen to you.<span style="mso-spacerun: yes;"> </span>You should not be surprised,
shocked when they happen.<span style="mso-spacerun: yes;"> </span>The promise is
not that I live God so more good things are going to happen.</div>
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APPLICATION:</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Routine
praise.<span style="mso-spacerun: yes;"> </span>If bad things happen, you won’t
be shocked.<span style="mso-spacerun: yes;"> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
“The lower
you (bad things) lay me the higher you will raise me.</div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
All things
work together for good (all by itself) does I not mean if I don’t get what I want, there is a better something waiting for me.<span style="mso-spacerun: yes;"> </span>There <span style="mso-spacerun: yes;"> </span>is a little word “for” that means verse 29
explains verse 28.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">II.<span style="mso-spacerun: yes;"> </span>Our good things can never be
lost.</span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
God does not
promise you better life circumstances, but a better life.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Jesus Christ
did not suffer so that you would not suffer but so that when you suffer, you
will become more like Him.<span style="mso-spacerun: yes;"> </span>Verse 29 is
explaining what the good is.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Paul is not using
this verse to explain the word predestined and all the theological difficulties
that go with it.<span style="mso-spacerun: yes;"> </span>He is using this word
as an encouragement, a statement of certainty.<span style="mso-spacerun: yes;">
</span>Something that is predestined is fixed.<span style="mso-spacerun: yes;">
</span>The word conformed does not refer to outward conformity, but to change
(like metamorphoses) by and to the character of Jesus.<span style="mso-spacerun: yes;"> </span>Everything is molding and shaping you into
the image of God’s son.<span style="mso-spacerun: yes;"> </span>He is giving you
that incredible… </div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
It is
predestined, guaranteed.<span style="mso-spacerun: yes;"> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Glorified is
in the past tense.<span style="mso-spacerun: yes;"> </span>It is so absolutely certain
that He is going to make you like Jesus that He states it in the past tense, like it already happened, make you as holy and happy as Jesus.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
The two good
things that we have as Christians and we will never lose.<span style="mso-spacerun: yes;"> </span>1. We are on a collision course with
greatness. When we suffer, we will become like him.<span style="mso-spacerun: yes;"> </span>2.<span style="mso-spacerun: yes;">
</span>That we will be in this family. “the firstborn of many brethren.”<span style="mso-spacerun: yes;"> </span>Most people adopted in the Roman world were
adopted as adults by a wealthy man who had no heir.<span style="mso-spacerun: yes;"> </span>Firstborn among many brothers is something
that happens now.<span style="mso-spacerun: yes;"> </span>Everything Jesus
accomplished is yours.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
All “sons”
seems to not be inclusive.<span style="mso-spacerun: yes;"> </span>In many
cultures, the son would get more provisions and inheritance.<span style="mso-spacerun: yes;"> </span>St Paul lived in a culture where women were
second class.<span style="mso-spacerun: yes;"> </span>Paul is saying there is no
second class in God’s family.<span style="mso-spacerun: yes;"> </span>You are
all sons.<span style="mso-spacerun: yes;"> </span>None are excluded.<span style="mso-spacerun: yes;"> </span>There is no second class.<span style="mso-spacerun: yes;"> </span>Every one of us is a son.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Paul is not
promising us better life circumstances: He is promising you a far better
life.<span style="mso-spacerun: yes;"> </span>He is promising you a life of joy,
of humility, of nobility that goes on forever. </div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Why can you
be happy?</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">III.<span style="mso-spacerun: yes;"> </span>The best is yet to
come.<span style="mso-spacerun: yes;"> </span>Glory.</span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Do you
understand glory?<span style="mso-spacerun: yes;"> </span>If you understand what
is to come, you can handle anything here.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
“I believe
like a child that suffering will be healed and made up for, that all the humiliating absurdity of human contradictions will vanish like a pitiful
mirage, like the despicable fabrication of the impotent and infinitely small
Euclidean mind of man, that in the world's finale, at the moment of eternal
harmony, something so precious will come to pass that it will suffice for all
hearts, for the comforting of all resentments, for the atonement of all the
crimes of humanity, for all the blood that they've shed; that it will make it
not only possible to forgive but to justify all that has happened.” -- ― Fyodor
Dostoevsky, <a href="https://www.goodreads.com/work/quotes/3393910"><span style="color: windowtext; text-decoration: none; text-underline: none;">The Brothers
Karamazov</span></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
Where does this leave someone who is not a Christian?<span style="mso-spacerun: yes;">
</span>Don’t come to Christianity because it is comforting, because it is encouraging, because it is relevant, because it is exciting.<span style="mso-spacerun: yes;"> </span>Come to Christianity because it is true, because if it is not true, how can it be all those other things.<span style="mso-spacerun: yes;"> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
It would be
stupid to think you have all these intellectual doubts, but I want to come for the
joy.<span style="mso-spacerun: yes;"> </span>The joy is based on these
convictions about Christ and the Gospel.<span style="mso-spacerun: yes;">
</span>Paul says, "I reckon that the sufferings of this present time are not
worthy to be compared with the glory which shall be revealed to us.”<span style="mso-spacerun: yes;"> </span>That is where the joy comes from…
thinking.<span style="mso-spacerun: yes;"> </span>Christianity is not the absence
of thinking.<span style="mso-spacerun: yes;"> </span>Christianity helps you get
by adding this perspective.<span style="mso-spacerun: yes;"> </span>Paul
reckons, he thinks, he works this out.<span style="mso-spacerun: yes;"> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
This talk
about glory and heaven does not trivialize your suffering.<span style="mso-spacerun: yes;"> </span>It is the only world view that takes your
suffering seriously.<span style="mso-spacerun: yes;"> </span>Your souls are so
great, and your suffering is so deep that nothing but this will overwhelm it.<span style="mso-spacerun: yes;"> </span></div>
<br /></div>
Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-70179615240075115112019-06-15T19:46:00.000-07:002019-06-15T19:46:22.255-07:00"Father is not a culturally conditioned term but the proper name of God given by divine revelation."<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; mso-outline-level: 2; text-align: justify;">
<b><span style="font-family: Candara, sans-serif; text-align: left;"><span style="color: #999999;">© 2016 </span></span><i style="font-family: Candara, sans-serif; font-size: x-large; text-align: left;">Christianity Today</i></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; mso-outline-level: 2; text-align: justify;">
<b><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman";"><a href="http://www.christianitytoday.com/ct/2013/july-august/why-we-call-god-father.html">Why
We Call God 'Father'</a><o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<b>Christians have good reasons to resist gender-neutral
alternatives.<o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<b>Simon Chan/ August 13, 2013<o:p></o:p></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="background: yellow; mso-fareast-font-family: "Times New Roman"; mso-highlight: yellow;">For at least the past 40 years, traditional language for
God has come under fire.</span>
While formal feminist theologians disagree about what language to use instead,
they are unanimous that masculine words for God, especially <i>Father</i>, must
be expunged from our theological vocabulary. For the church to be inclusive,
they argue, it must replace man-centered language with language that accounts
for both male and female. Furthermore, since our human words cannot adequately
portray God's fullness, no single characterization will suffice. God could be addressed
as<i> father</i> and/or <i>mother </i>in order to bring out his multifaceted
nature.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
Underlying this
view is <span style="background: yellow; mso-highlight: yellow;">a belief that
terms like <i>father</i> and <i>mother</i> are mere human characterizations of
God, shaped by specific cultural and backgrounds.</span> The predominantly
masculine images of God in the Bible reflect an ancient patriarchal society. As
a consequence, critics say, biblical religion has absorbed patriarchal values,
which in turn are used to justify beliefs and institutions that harm or
subjugate women. Theology, therefore, must be reconstructed to yield a valid
religion for women based on women's experience.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
The quest for
gender-inclusive language has been a preoccupation of many mainline Protestants
and liberal Catholics for decades. Some evangelicals also make compromises to
accommodate these concerns. But before we jump onto the theological bandwagon,
we need to reexamine <span style="background: yellow; mso-highlight: yellow;">the
reasons for the use of masculine terms for God in Scripture and throughout the
Christian tradition.</span><o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; mso-outline-level: 4; text-align: justify;">
<b>Not
an Invention<o:p></o:p></b></div>
<span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">Feminine
images are used throughout Scripture to describe God's compassionate and loving
nature. Examples include the frequent images of God protecting and comforting
his children (Isa. 66:12–13; Hos. 11:1–4). But it's important to note that God
is never addressed as <i>Mother</i>. This phenomenon is unique...</span><br />
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READ THE REST OF THIS ARTICLE AT....<br />
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<div class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt;">
<span style="font-family: Candara, sans-serif; font-size: 10pt;"><a href="http://www.christianitytoday.com/ct/2013/july-august/why-we-call-god-father.html">http://www.christianitytoday.com/ct/2013/july-august/why-we-call-god-father.html</a></span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-71052577652787961012019-03-30T20:29:00.000-07:002019-04-17T20:21:58.335-07:00Psalm 19:7–10 / Law, Testimony, Statutes, Commandment, Fear, Judgments<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"><b>Psalm 19:7–10</b> (NKJV): 7</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">7 <i>The <b>law </b>of the Lord is perfect, converting the soul;</i></span><i><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">The <b>testimony</b> of the Lord is sure, making wise the simple;</span></i><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">8 <i>The <b>statutes</b> of the Lord are right, rejoicing the heart;</i></span><i><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">The <b>commandment</b> of the Lord is pure, enlightening the eyes;</span></i><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">9 <i>The fear of the Lord is clean, enduring forever;</i></span><i><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">The <b>judgments</b> of the Lord are true and righteous altogether.</span></i><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">10 <i>More to be desired are they than gold,</i></span><i><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">Yea, than much fine gold;</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">Sweeter also than honey and the honeycomb.</span></i></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;"><span style="color: #1d2129;"><a href="https://www.youtube.com/watch?v=F-ykfw3-i7s&fbclid=IwAR3ubcYAtFAX5FZgSb05297REm5CI3JuK7YIzDjbrgy_I6sVNemU7h5DwZ4&app=desktop">https://www.youtube.com/watch?v=F-ykfw3-i7s&fbclid=IwAR3ubcYAtFAX5FZgSb05297REm5CI3JuK7YIzDjbrgy_I6sVNemU7h5DwZ4&app=desktop</a></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br style="background-color: white; color: #1d2129;" /><span style="background-color: white;"><b><span style="color: #990000; font-size: large;">LAW</span></b></span><span style="font-size: large;"><br style="background-color: white; color: #1d2129;" /></span></span><br />
<b style="color: #1d2129; font-family: "Trebuchet MS", sans-serif;"><i>Strong's Enhanced</i></b><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">8451 תֹּורָה [<i>towrah</i>, torah /to·raw/] n f. From 3384; TWOT 910d; GK 9368; 219 occurrences; AV translates as “law” 219 times. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1 </span><span style="background-color: yellow; color: #1d2129;">law, direction, instruction</span><span style="background-color: white; color: #1d2129;">. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1a instruction, direction (human or divine). </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1a1 body of prophetic teaching. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1a2 instruction in Messianic age. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1a3 body of priestly direction or instruction. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1a4 body of legal directives. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1b law. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1b1 law of the burnt offering. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1b2 of special law, codes of law. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1c custom, manner. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1d the Deuteronomic or Mosaic Law.</span></span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif; font-size: x-small;">James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).</span><br />
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<span style="font-family: "trebuchet ms" , sans-serif;"><b>TWOT</b> (<i>tôrâ</i>). Law, <span style="background-color: yellow;">teaching</span>. ASV always “law,” RSV sometimes “teaching,” “instruction” and “decisions.” The word is used some 221 times.</span></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: yellow;">Teaching is the special task of the wisdom school</span> as seen especially through the book of Prov <span style="background-color: yellow;">and of the priesthood</span>. The latter accompanies a revealed religion. The priests are to teach the law given by Moses (Lev 10:11; Deut 33:10); e.g. King Jehoash acted uprightly because he was instructed by the high priest (II Kgs 12:2 [H 3]). Ezra the priest faithfully taught the Law of Moses in the fall Feast of Tabernacles in accordance with the Deuteronomic injunction (Deut 31:9–11; Neh 8:1ff.). Unfortunately the priests were not always true to God; they taught for money and became teachers of lies (Isa 9:15 [H 14]; Mic 3:11). Similarly an idol is deemed “a teacher of lies” (Hab 2:18f). </span></div>
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<span style="font-family: "trebuchet ms" , sans-serif;">Teaching is associated with the anointing of the Holy Spirit. Bezalel and Oholiab were inspired to teach the skills of the artisan so that the tabernacle and its furnishing could be built (Ex 35:34). God himself is particularly described as a teacher. He taught Moses both what to do and say (Ex 4:15). He also teaches sinners the right way (Ps 25:8) and instructs those who fear him in the way they should choose (Ps 25:12). Therefore the Psalmist often beseeches God to teach him so that he may keep the statutes and walk in the way of truth (Ps 27:11; 86:11; 119:33; cf. Job 6:24; 34:32). In the last days God promises the people of Jerusalem a teacher whom they will behold (Isa 30:20). The nations also will come to Jerusalem so that God might teach them (Isa 2:3). No wonder Jesus, as God incarnate, assumed the title of teacher and performed much of his ministry as a teacher.</span></div>
Scope<span style="font-family: "trebuchet ms" , sans-serif;"> of the Word</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: yellow;">The word tôrâ means basically “teaching” whether it is the wise man instructing his son or God instructing Israel.</span> The wise give insight into all aspects of life so that the young may know how to conduct themselves and to live a long blessed life (Prov 3:1f.). So too God, motivated by love, reveals to man basic insight into how to live with each other and how to approach God. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;">Law and Covenant</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><u>Covenant precedes law</u>; and the law was given only to the nation which had entered into covenant with God [although in the sense of moral principle, law is as old as human sin and God’s governance, Gen 3:7; 9:6; 26:5.—R.L.H.]. The law specifically is the stipulations of the covenant. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;">The Property of the Priests</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">The law was the special property of the priests. <u>They were to teach its precepts and follow its regulations</u> (Deut 17:8–11; 33:10). They were known as “those who handle the law” (Jer 2:8). </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;">The Law at the Time of Ezra and Nehemiah</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">In the postexilic community under the leadership of Ezra and Nehemiah, the law became central to the community’s life. <u>Both men struck out at the lax, selfish lives the people were living and sought to turn them back to the true worship of God through having the law taugh</u>t. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;">Praise for the Law</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">Some psalms render praise to the law. The chief, of course, is Ps 119. The Psalmist yearns for understanding in order that he can keep the law, the object of his delight and love (vv. 1, 61, 92). <u>Psalm 19</u> speaks about God communicating his glory through the heavens and through his spoken word. <u>The latter communicates directly and specifically God’s will. The law turns (RSV “reviving the soul”) the whole person to God. Thereby it enlightens, makes wise and is a cause of rejoicing (vv. 7–8 [H 8–9])</u>. It also warns against evil and prevents one from inadvertently turning from God (v. 11 [H 12]). No wonder its value is higher than the finest gold and its taste sweeter than honey (v. 10 [H 11]).</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;">The Law in the Coming Age</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">Because of Israel’s constant disobedience, the prophets looked for <u>a time when once again the law, directly from God, would go forth from Jerusalem</u> (Isa 2:3). Then God himself will both teach and judge according to the law. Such is a part of the suffering servant’s task, namely to render judgment according to truth and to give forth a new teaching or law (Isa 42:3f.). </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="font-size: x-small;">John E. Hartley, “910 יָרָה,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 403–405.</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br style="background-color: white; color: #1d2129;" /><span style="background-color: white;"><b><span style="color: #990000; font-size: large;">TESTIMONY</span></b></span></span><span style="background-color: white; color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><b><i>Strong's Enhanced</i></b></span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">5715 עֵדוּת [<i>ʿeduwth</i> /ay·dooth/] n f. From 5707; TWOT 1576f; GK 6343; 59 occurrences; AV translates as “<u><span style="background-color: yellow;">testimony</span>” 55 times, and “<span style="background-color: yellow;">witness</span></u>” four times. 1 <span style="background-color: yellow;">testimony</span>.</span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif; font-size: x-small;">James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).</span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif; font-size: x-small;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;"></span><span style="background-color: white; color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><b>TWOT </b></span><span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> (ʿēdût). </span><span style="background-color: yellow; color: #1d2129;">Testimony, reminder, warning sign</span><span style="background-color: white; color: #1d2129;">. (ASV and RSV are similar but the latter will occasionally use the rendering “warning,” cf. II Kgs 17:15; Neh 9:34, which is justified since the meaning of this word is not simply a corroborative testimony but also a warning testimony.) This substantive is </span><span style="background-color: yellow; color: #1d2129;">from the root ʿûd meaning “to bear witness.</span><span style="background-color: white; color: #1d2129;">” Synonymous and derived from the same root are <i>ʿēdâ</i> III, found less frequently and only in the plural, meaning “testimonies” of God and <i>tĕʿûdâ</i>, also meaning “testimony” but somewhat more restricted since it seems to designate the particular prophetic testimony of Isaiah (8:16, 20) rather than the law in general. (For this latter word cf. UT 19: no. 1832, tʿdt, which has the dual meaning of message and messenger—UT. 16: T nos. 137:22, 26, 30, 41, 44.)</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;"><b><i>This word</i></b> is always used in reference to the testimony of God. </span><span style="background-color: yellow; color: #1d2129;">It is most frequently connected with the tabernacle </span><span style="background-color: white; color: #1d2129;">(Ex 38:21; Num 1:50, 53), resulting in the expression “tabernacle of the testimony,” and with the ark (Ex 25:22; 26:33, 34; 30:6, 26), resulting in the phrase “ark of the testimony.” In fact in several instances this word stands alone to indicate the ark (Ex 16:34; 27:21; 30:36; Lev 16:13). Moses was instructed to put the testimony in (“before,” Ex 16:34; 27:21) the ark (Ex 25:21) and he did so (Ex 40:20; cf. Heb 9:4). Here the meaning is made quite clear. It designates the two tables of stone upon which the Ten Words (commandments) were written (Ex 24:12; 31:18; 32:15; 34:29). These two tables represented God’s covenant with Israel (Ex 34:27, 28) and as such are called the “tables of the covenant” (Deut 9:9; 11:15). </span><br style="background-color: white; color: #1d2129;" /><span style="color: #1d2129;"><span style="background-color: yellow;">The law of God is his testimony because it is his own affirmation relative to his very person and purpose</span><u style="background-color: white;">.</u><span style="background-color: white;"> While in the </span>ot<span style="background-color: white;"> the written words constitute the testimony, it is the proclamation of the gospel which is the essence of the testimony in the </span>nt<span style="background-color: white;">. TWOT</span></span></span><span style="font-family: "trebuchet ms" , sans-serif; font-size: x-small;">John E. Hartley, “910 יָרָה,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 403–405.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: x-small;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white;"><span style="color: #990000; font-size: large;"><b>STATUTES</b></span></span></span><b style="color: #1d2129; font-family: "Trebuchet MS", sans-serif;"><i>Strong's Enhanced</i></b><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">6490 פִּקּוּדִים [<i>piqquwd, piqqud</i> /pik·kood/] n m. From 6485; TWOT 1802e; GK 7218; 24 occurrences; AV trans<u>lates as “precept” 21 times, “commandment” twice, and “statute” once</u>. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1 <a href="https://www.dictionary.com/browse/precept" target="_blank">precept</a>, statute.</span></span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><span style="font-size: x-small;">James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="font-size: x-small;"><br style="background-color: white; color: #1d2129;" /></span></span><b style="color: #1d2129; font-family: "Trebuchet MS", sans-serif;">TWOT </b><span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><i>pāqad</i> occurs primarily in the Qal, Niphal, and Hiphil stems. It also occurs a few times in the Piel, Pual, Hophal, Hithpael, and Hothpael stems. <span style="background-color: yellow;">The basic meaning is to exercise oversight over a subordinate</span>, either in the form of inspecting or of taking action to cause a considerable change in the circumstances of the subordinate, either for the better or for the worse.</span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><b>פִּקּוּדִים (<i>piqqûdîm</i>)</b>. Precepts, statutes, commandments (used only in pl.) (RSV “precepts” in all twenty-four occurrences), used only in Ps (all but three of its occurrences are in Ps 119), is <span style="background-color: yellow;">a general term for the responsibilities that God places on his people</span>.</span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><span style="font-size: x-small;">R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 732.</span></span><br />
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<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white;"><span style="color: #990000; font-size: large;"><b>COMMANDMENT</b></span></span></span><b style="color: #1d2129; font-family: "Trebuchet MS", sans-serif;"><i>Strong's Enhanced</i></b><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">4687 מִצְוָה [<b><i>mitsvah </i></b>/mits·vaw/] n f. From 6680; TWOT 1887b; GK 5184; 181 occurrences; AV translates as “commandments” 177 times, “precept” four times, “commanded” twice, “law” once, and “ordinances” once. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1 commandment. </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1a commandment (of man). </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;"> 1b the commandment (of God). </span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1c commandment (of code of wisdom).</span></span><span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif; font-size: x-small;">James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).</span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif; font-size: x-small;"><br /></span> <b style="color: #1d2129; font-family: "Trebuchet MS", sans-serif;">TWOT </b><span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">מִצְוָה (miṣwâ). Commandment. In a deed of purchase for a plot of land, miṣwâ refers to </span><span style="background-color: yellow; color: #1d2129;">the terms of the contract</span><span style="background-color: white; color: #1d2129;"> (Jer 32:11). It is also the word used by the wisdom school for the instruction of a teacher to his pupil (Prov 2:1; 3:1). More frequently the </span><span style="background-color: yellow; color: #1d2129;">commandments are the particular conditions of the covenant</span><span style="background-color: white; color: #1d2129;">. It is used for the Ten Commandments in Ex 24:12.</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">God clearly reveals his commandments in order that they be available to all the people. No one has to spend a lifetime in search of them (Deut 30:11). They are right at hand. The Lord reaches out to man long before man seeks him. God’s commandments are considered pure (Ps 19:8 [H 9]), true (Ps 119:151), reliable (Ps 119:86), righteous (Ps 119:172). The man of faith has his delight in God’s commandments; and he is called blessed (Ps 119:47; 112:1). The commandments of Yahweh provide insight into the meaning of life in order that it may be lived to its fullest significance (Ps 19:8f. [H 9f.]; cf. Deut 5:29; 6:2; 8:11). Following God’s commandments gives one wisdom and the respect of his neighbors (cf. Deut 4:5f.). Consequently the one who follows them often rises to a place of leadership. So too, Israel would become a leading nation if she remained true to the Lord’s commandments (Deut 28:13). The splendor which it experienced under David and Solomon bears witness to the validity of this affirmation. The reason Israel was to obey the commandments rests in God himself (Lev 22:31). By his very nature he knows what is best for his people and by his very position they are bound to serve him. The one who loves God keeps his commandments (Deut 11:1). Thereby he shows his reverence for (or fear of) God and develops a walk with God (Deut 8:6; 13:4 [H 5]). God extends his love (ḥesed) to those who obey him (Deut 5:10).</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">To do the commandments, man must remember them. The Hebrews were to make fringes (or tassels) on the corners of their garments to remind them of the law (Num 15:39). Also they were to bind God’s words on their foreheads and on their hands and write them on the doorposts of their houses. The fathers were to teach them to their sons and to speak of them frequently (Deut 6:6–9). And they were preserved by being written in the book of the law (Deut 30:10). However, the commandments possess no real value if they are considered only a human document learned by rote (Isa 29:13f.).</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">Furthermore, man in his depravity is tempted on the one hand to reject God’s commandments and on the other hand to add to them by interpreting them very minutely. The latter leads to the sense of secure arrogance that one is even doing God a favor. Therefore God declares that one is not to add to or to diminish from the commandments given (Deut 12:32 [H 13:1]; cf.5:32).</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">The violation of any commandment results in guilt and the need for atonement (cf. Lev 4). But whoever goes so far as to spurn God’s commandments is cut off from God’s people (Num 15:31). Solomon’s failure to follow the commandments in his later life resulted in the division of the kingdom (I Kgs 11:31–39; 14:8). Then the continued disobedience of various kings, especially Manasseh, led to the end of David’s dynasty. But God extended his mercy to Israel even in captivity (cf. Neh 1:Sf.). And he will fulfill his promise to David through the Messiah.</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">In the postexilic period the scribal class developed. They were skilled in the commandments, i.e. they interpreted the law for the people (Ezr 7:11).</span><br style="background-color: white; color: #1d2129;" /><span style="background-color: white; color: #1d2129;">The writer of Eccl searched every possibility for meaning to life and came to this conclusion: “The end of the matter; all has been heard. Fear God, and keep his commandments; for this is the whole duty of man” (12:13).</span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br style="background-color: white; color: #1d2129;" /><span style="background-color: white;"><span style="color: #990000; font-size: large;"><b>FEAR</b></span></span></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">3374 יִרְאָה [yirʾah /yir·aw/] n f. From 3373; TWOT 907b; GK 3711; 45 occurrences; AV translates as “fear” 41 times, “exceedingly + 1419” twice, “dreadful” once, and “fearfulness” once. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">1 fear, terror, fearing. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">1A fear, terror. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">1B awesome or terrifying thing (object causing fear). </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">1C <u>fear (of God), respect, reverence</u>, piety. </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">1D revered.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: x-small;">James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;"><br /></span> <span style="font-family: "trebuchet ms" , sans-serif;"><b>907b יִרְאָה (yirʾâ) <span style="background-color: yellow;">fearing, fear.</span></b></span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">In this discussion, biblical usages of yārēʾ are divided into five general categories:</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">1) the emotion of fear, </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">2) the intellectual anticipation of evil without emphasis upon the emotional reaction, </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">3) reverence or awe, </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">4) <span style="background-color: yellow;">righteous behaviour or piety</span></span><span style="font-family: "trebuchet ms" , sans-serif;">, and </span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">5) formal religious worship. Major OT synonyms include pāḥad, ḥātat, and ḥārad as well as several words referring to shaking or quaking as a result of fear.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">יִרְאָה (yirʾâ). Fearing, fear, etc. Used both as a noun and as the infinitive for yārēʾ. Found in all usages (above) of yaraʾ, except 5.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif;">The usages of this noun are similar to those of the verb. <span style="background-color: yellow;">It may refer to the emotion of terror or fear</span> (Ps 55:5 [H 6]; Ezk 30:13). This terror may be put into men’s hearts by God (Ex 20:20; Deut 2:25). Isaiah 7:25 uses the term for an unemotional anticipation of evil. <span style="background-color: yellow;">When God is the object of fear, the emphasis is again upon awe or reverence</span>. This attitude of reverence is the basis for real wisdom (Job 28:28; Ps 111:10; Prov 9:10; 15:33). Indeed, the phrase sets the theme for the book of Proverbs. It is used in 1:7: recurs in 9:10 and twelve other verses. The fear of the Lord is to hate evil (8:13), is a fountain of life (14:27), it tendeth to life (19:23), and prolongeth days (10:27). Numerous passages relate this fear of God to piety and righteous living: it motivates faithful living (Jer 32:40). Fear of God results in caring for strangers (Gen 20:11). Just rule is rule in the fear of God (II Sam 23:3). Fear of the Almighty does not withhold kindness from friends (Job 6:14). Economic abuses against fellow Jews were contrary to the fear of God (Neh 5:9). The fear of the Lord turns men from evil (Prov 16:6). Bibliography: TDOT, IX, pp. 197–208. THAT, I, pp. 765–77.</span><br />
<span style="font-family: "trebuchet ms" , sans-serif; font-size: x-small;">Andrew Bowling, “907 יָרֵא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 401.</span><br />
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<b style="color: #1d2129; font-family: "Trebuchet MS", sans-serif;"><span style="font-size: large;">JUDGMENTS</span></b><br />
<b style="color: #1d2129; font-family: "Trebuchet MS", sans-serif;"><i>Strong's Enhanced</i></b><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">4941 מִשְׁפָּט [mishpat /mish·pawt/] n m. From 8199; TWOT 2443c; GK 5477; 421 occurrences; AV translates as “judgment” 296 times, “manner” 38 times, “right” 18 times, “cause” 12 times, “ordinance” 11 times, “lawful” seven times, “order” five times, “worthy” three times, “fashion” three times, “custom” twice, “discretion” twice, “law” twice, “measure” twice, “sentence” twice, and translated miscellaneously 18 times. </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">1 judgment, justice, ordinance. </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">1A judgment. </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"> 1A1 act of deciding a case. </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"> 1A2 place, court, seat of judgment. </span><br />
1A3<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"> process, procedure, litigation (before judges). </span><br />
1A4<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"> case, cause (presented for judgment). 1A5 sentence, decision (of judgment). 1A6 execution (of judgment). </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"> 1A7 time (of judgment). </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">1B justice, right, rectitude (attributes of God or man). </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">1C ordinance. </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">1D decision (in law). </span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;">1E right, privilege, due (legal). 1F proper, fitting, measure, fitness, custom, manner, pl</span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white;"></span></span><br />
<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif; font-size: x-small;">James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).</span><br />
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<span style="background-color: white; color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><b>TWOT</b> </span><span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white;">מִשְׁפָּט (mišpāṭ). Justice, ordinance, custom, manner. Represents what is doubtless </span><span style="background-color: yellow;">the most important idea for correct understanding of government</span><span style="background-color: white;">—whether of man by man or of the whole creation by God. Though rendered “judgment” in most of the four hundred or so appearances of </span><i style="background-color: white;">mišpāṭ</i><span style="background-color: white;"> in the Hebrew Bible, this rendering is often defective for us moderns by reason of our novel way of distinctly separating legislative, executive, and judicial functions and functionaries in government. </span><u style="background-color: white;">Hence <i>šāpaṭ</i>, the common verb (from which our word <i>mišpaṭ</i> is derived) meaning “to rule, govern,” referring to all functions of government</u><span style="background-color: white;"> is erroneously restricted to judicial processes only, whereas both the verb and noun include all these functions.</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">An analysis of all uses in the Bible turns up at least thirteen related, but distinct, aspects of the central idea, which if to </span>one<span style="background-color: white; color: #1d2129;"> rendered by a single English word with </span>similar<span style="color: #1d2129;"><span style="background-color: white;"> range of meaning, ought by all means to be the word “justice.” Even the ASV, which inclines strongly toward regular rendering of Hebrew and Greek words has thus updated the rendering of </span><i style="background-color: white;">mišpāṭ</i><span style="background-color: white;">, though not regularly (contrast “thy judgments” [Ps 72:1] with “with </span><u style="background-color: white;">justice</u><span style="background-color: white;">” [72:2]). </span><span style="background-color: yellow;">The noun <i>mišpāṭ</i> can be used to designate almost any aspect of civil or religious government</span><span style="background-color: white;">, as follows:</span></span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">1. <u>The act</u> of deciding a case of <u>litigation brought before a civil magistrate</u>. BDB finds 204 instances beginning at Ex 21:31–though RSV and NASB disallow this first, rendering otherwise. But most of the occurrences are very clear (Deut 25:1; Josh 20:6 are examples).</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">2. <u>The place of deciding</u> a case of litigation. A clear case of this rather rare (because indecisive) use is I Kgs 7:7.</span></span></div>
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<span style="font-family: "trebuchet ms" , sans-serif;"><span style="background-color: white; color: #1d2129;">3. The <u>process of litigation</u> is called <i>mišpāṭ</i>. There are many doubtful cases, it being hard to distinguish between meanings 1 and 2. An instance is Isa 3:14. “Litigation” would be an apt rendering for this class. The clearest instances employ ʿim with a following noun “a judgment with so-and-so” (Job 22:4) or ʾet (Ps 143:2).</span></span></div>
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4. A <u>case of litigation</u> (i.e. a specific cause brought to the magistrate). Solomon, e.g., asked God for understanding that he might “hear mišpāṭ.”—a case brought before him (I Kgs 3:11, ASV marg.) If this case be disallowed (RSV) then Job’s ʿāraktî mišpāṭ (“I have set in order [my] case” 13:18) seems unassailable. See also I Kgs 8:59. This usage parallels the noun rîb.</div>
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5. A <u>sentence or decision</u> issuing from a magistrate’s court. This is very common. In such cases the prevalent “judgment” as rendering is entirely correct (I Kgs 20:40). In Jer 26:11, 16 “worthy of death” renders mišpaṭ mawwet, in each case clearly meaning, a sentence of death.</div>
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6. The <u>time of judgmen</u>t. A clear case is Ps 1:5; Eccl 12:14, “God will bring every work into mišpāṭ” is close to presenting the same. BDB assert that “execution of judgment” in general is the meaning in a group including the preceeding instance. The cases cited, however, seem better classified in relation to the idea or attribute of justice.</div>
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All the above are examples mainly of mišpāṭ in the judicial side of government.</div>
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There now follows a use closely parallel to what men now think of as authority.</div>
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7. <u>Sovereignty</u>, the legal foundation of government in the sense of ultimate authority or right. Men today are accustomed to finding this in constitutions and the nature of man (“natural rights”) but in the Hebrew Scriptures </div>
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(a) all authority is God’s and it is this authority which is denominated <i>mišpāṭ</i>. “The <i>mišpāṭ </i>is God’s” (Deut 1:17); “The lot is cast into the lap; but the whole <i>mišpāṭ</i> thereof is of the Lord (Prov 16:33). Individual men, as created by God, have inalienable <i>mišpāṭîm </i>(“rights”). (See R. D. Culver, Toward a Biblical View of Civil Government, 1974). </div>
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(b) The magistrate’s <i>mišpāṭ</i> is conferred by God as best shown by the reference to King Messiah’s magisterial authority (Ps 72:1–2). Of course, the doctrine of providence is basic to this idea (Ps 103:19; cf. Rom 13:1ff.). This universal reign and rule of God seems to be the idea conveyed by <i>mišpāṭ</i> in Jer 8:7, “My people do not know the law (<i>mišpāṭ</i>) of God.”</div>
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There are also uses involving the legislative side of government.</div>
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8. The attribute of justice in all correct personal civil administration is emphasized. </div>
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(a) This justice is primarily <u>an attribute of God</u>, all true <i>mišpāṭ</i> finding its source in God himself and therefore carrying with it his demand. “When therefore the Scripture speaks of the mišpāṭ of God, as it frequently does, the word has a particular shade of meaning and that is not so much just statutes of God as the just claims of God. God, who is the Lord, can demand and He does demand” (Koehler, ot Theology, pp. 205–206). All the right (justice, authority, etc.) there is is his, “because Jehovah is the God of justice” (Isa 30:18; cf. Gen 18:25). God loves <i>mišpāṭ</i> in this sense (Ps 37:28). Psalm 36:6 [H 7] in kĕtîb reads, “Thy <i>mišpāṭ </i>(singular) is a great abyss.” </div>
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<span style="background-color: white;">(b) </span><i style="background-color: white;">mišpāṭ</i><span style="background-color: white;">, as justice, i.e.</span><span style="background-color: yellow;"> rightness rooted in God’s character</span><span style="background-color: white;">, ought to be an attribute of man in general and of judicial process among them (Ps 106:3). Wise men speak it (Ps 37:30) and think it (Prov 12:5) and God requires it of them (Mic 6:8). The righteous enjoy it (Prov 21:15) and righteous magistrates employ it in judgment (Mic 3:1; cf. Prov 29:4).</span></div>
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<span style="background-color: white;">9. </span><i style="background-color: white;">mišpāṭ</i><span style="background-color: white;"> also designates an </span><span style="background-color: yellow;">ordinance of law</span><span style="background-color: white;">—often used co-ordinately with ḥōq “ordinance” (Ex 15:25) and tôrâ “law” (Isa 42:4). The Pentateuchal ordinances are mišpāṭ (Lev 5:10; 9:16, et al.), in fact the individual ordinances of Mosaic law are mišpāṭ (Deut 33:10, 21; 16 times in Ps 119).</span></div>
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10. A plan (Ex 26:30) or </div>
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11. custom (II Kgs 17:33) or even </div>
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12. a fitting measure taken (I Kgs 5:8) seem to come under the scope of this word, though they are extended meanings, hardly standard.</div>
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13. <u>One’s right under law</u>, human or divine, is denominated <i>mišpāṭ</i> (Deut 18:3; Jer 32:7).</div>
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Frequently associated with <i>ṣedeq</i> and <i>ṣĕdāqâ</i> in ot descriptions of God’s reign and ways with his creatures, this idea lies at the very heart of a true understanding of the Biblical world-and-life view.</div>
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Note: The breastplate worn by the high priest is called a “breastplate of judgment” (Ex 28:15, 29–30), not from any alleged revelation given by the stones Urim and Thummim but because the breastplate covered Aaron’s heart and “they shall be upon Aaron’s heart when he goeth in before the Lord and Aaron shall bear the judgment (<i>mišpāṭ</i>) of the children of Israel upon his heart before the Lord continually.” What Aaron was concerned with before God was Israel’s justification, i.e. judicial sentence (see above) of guiltiness. Thus “in prophetic vision as in actual oriental life, the sentence of justification was often expressed by the nature of the robe worn. …Isaiah 61:10 is a good illustration of this.” Also see Isa 62:3; Rev 3:5; 7:9; 19:14; Est 6:8–9, 12 (A. C. Hervey, Smith’s Dictionary of the Bible, Hackett ed., 11, pp. 1066–67).</div>
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Bibliography: McKenzie, Donald A., “The Judge of Israel,” VT 17:118–21. THAT, II, pp. 999–1009. R.D.C.</div>
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<span style="color: #1d2129; font-family: "trebuchet ms" , sans-serif; font-size: x-small;">R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 732.</span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-259064486042809252019-03-11T18:25:00.000-07:002019-03-11T18:25:49.718-07:00PROVERBS Collection 3-4: Less Is More by Johne Conner<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #1d2129; font-family: arial, sans-serif; font-size: 36pt;">PROVERBS</span></b><span style="font-family: arial, sans-serif;"></span></div>
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<span style="color: #1d2129; font-family: arial, sans-serif; font-size: 28pt;">LESS IS MORE</span><span style="font-family: arial, sans-serif;"></span></div>
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<span style="color: #1d2129; font-family: arial, sans-serif; font-size: 20.5pt;">John Conner</span><span style="font-family: arial, sans-serif;"></span></div>
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<b><span style="background: #FEFDFA; color: #333333; font-family: "Arial","sans-serif"; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">COLLECTION 3: </span></b><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background: #FEFDFA; color: #333333; font-family: "Arial","sans-serif"; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">The Thirty Sayings of the Wise (22.17-24)</span></b><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 36-A:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.22:17-21</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> TRUST IS BORN BY INTERNALIZING WISDOM</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">A new (third) collection of proverbs (22:17-24:22) is identified as Thirty Sayings of the Wise (22:17,20) a number symbolizing a complete and perfect teaching. The style returns to the repetition of direct commands from a parent to the son used in the first collection. This unit (vv.17-21) is the 1st ‘saying’ and it serves also as a prologue to the collection. It has two sections each with four lines (vv.17-18; 20-21) at the beginning and the end that enclose the central two lines (v.19). The purpose of learning to trust the Lord (v.19) is fronted by an admonition to absorb the wisdom by attention and benefits it gives. The trust engendered is explained by the last four lines as the parents’ purpose and by the benefits clearly described.<br />Again the exhortation is to conscious, diligent attentiveness to the sayings of the wise (v.17) as they give beauty and pleasure to the one who is able to recall and apply them in his living (v.18). But they need to be known well within one’s heart (internalized) to appear on the lips.<br />But it is not just the reciting of wisdom that makes one lovely or pleasing – it is the trust in the Lord, the reliance upon Him and His ways and thus obeying Him that is the aim of the diligent attention to wisdom (v.19). Thus the parent says, “I teach even you today!” that is my purpose for these sayings – wise behavior!<br />Again by means of a question (vv.20, 21) the parent elicits the son’s responsive involvement in this education project. He solicits the recognition that these thirty sayings are for advice and knowledge that shapes life and behavior (v.21). Reliable words, reliable, faithful reports and responses to those we serve are the way of wisdom. But you have to know them to obey them!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 36-B:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.22:22-</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">25 SOMETIMES “NO!” IS WISE</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Often wisdom is displayed, not by what you do, but by what you refuse to do. The 2nd and 3rd Sayings of the Wise point to this reality. Each pair also gives an explanation or warning as to why such restraint is wise, especially when it comes to how we gain wealth and the kind of people we associate with. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">History continues to prove that the rich often get that way by ‘using’ those with less. Thus it is no surprise that the exhortation is to not rob or crush the economically poor or afflicted. Price gouging with rents or during a shortage of supplies is common exploitation, but this saying points out that we will have to answer to the LORD their protector for such abuse or oppression and that He will return ‘tit for tat’ to those who oppress ones weaker.<br />Our associates do teach us and train us in our manner of relating – for good or bad. Thus the 3rd saying tells us to refuse to have hotheads or wrathful people as associates. The reason is clear – we will learn their manner of relating and it will bring us into many snares and troubles relationally. Thus avoid gaining by taking advantage of those with less and avoid friendships with quick-tempered, verbally raging people.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.22:26-28</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> SAY “NO!” TO GET RICH QUICK SCHEMES</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The purpose of these 30 Sayings is to help us trust the Lord (22:19), to have confidence in him. Thus we should not be surprised that they speak about finances and wealth a lot. Is our security in our money, or in the Lord Who provides money and all things for us?</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Continuing the emphasis on things to which we should wisely say, “NO!” these two sayings warn against entanglements of debts and gaining by fraud. The 4th Saying (vv.26,27) warns against the dangers of indebtedness. We should say no to all indebtedness which might endanger out most basic possessions – like our own bed. This happens when we enter into debts, which are not secured by specific property, or with collateral that securely covers the total indebtedness. Too much of our credit card and consumer debt is of this nature and is too easy to obtain – but never easy to disentangle from it. Also included here would be our need to say “No!” to certifying a loan for someone else. This is a great way to destroy a relationship and to get ensnared in a debt. The motivation (v.27) is clear – if you don’t resist this – you can end up losing your bed and be sleeping on the ground.<br />The 5th Saying (v.28) must be understood as referring to land markers which were used to assign the Lord’s lands to the tribes and individual families of Israel. Land fraud by movement of boundary markers is an ancient crime that is still used to gain more productive assets. But it has never been morally right and still is not. Any act of taking what has not been gained by us or given to us may have short-term benefits – but it is wrong and will not ultimately bring the blessings sought.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 37-A:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.22:29-23:5</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> TRUST SKILLS, NOT FEASTS NOR FORTUNES </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">After the introduction (22:17-21) to the 30 Sayings Of The Wise, we encounter ten Sayings all of which but one are prohibitions, warning us what NOT to do (mostly related to wealth). The unusual one, the 6th Saying, begins this session (22:29) bidding our eyes to gaze upon one who, by wisely trusting the Lord, develops his skills and expertise. As a result, he becomes valuable and recognized by those with influence, like kings. The one gem of skilled/wise ability will not simply be lost among obscure people, but his sparkling abilities will give him a place of influence among the influential. Notice again the use of a rhetorical question to draw forth from us a response!<br />Again the next two Sayings return again to prohibitions of what not to do, both warning regarding deceptive situations whose appearances can fool the gullible. The 7th Saying 23:1-3) gives the setting of a feast provided by a ruler offering his guests delicious morsels. To the gullible with a hearty appetite, it might appear to be a flattering honor to be included and an opportunity to ‘tank up.” But the “mark well” or “observe carefully” of v.1b warns one that all is not as it appears, for the food is deceptive (v.3b). The feast is covering a trap or test of one’s character or self-control. So, especially if we tend to eat too much, we had better put a knife to our throat and restrain ourselves. All is not as it appears!<br />The 8th Saying (vv.4-5) likewise shows that with deceptive riches, the eyes may see things glittering, but fail to realize that the glittering is the fluttering of wings carrying them away like an eagle soaring to the heavens. If our eyes are caught by the promises of security and provisions, we need to be careful not to trust our own insight and wisdom independent from the Lord’s wisdom. This leads to the wearisome pursuit of that which does not satisfy, nor stay.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 37-B:</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.23:6-11</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> LIVING BEFORE THE LIVING LORD</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Living in view of the Lord’s living, active involvement in His world and our lives is the way of wisdom. All the prohibitions, or “Do Not!” commands, of this section of the 30 Sayings assume this reality as the basis for its directives. It is contrasted to living by our own insight or our maneuverings. The 9th Saying (23:6-8) warns against thinking that we can talk and dine our way into favor with the wealthy and influential. We might finagle our way in and the host might even tell us to “Eat and drink,” but his heart is not in it and we find that our pleasant, ingratiating words are wasted and we might even get so upset we vomit his delicacies.<br />Wasted words, like those just mentioned, are words which are spoken into the ears of a fool. Thus the 10th Saying exhorts caution regarding to whom we speak prudent words. A fool will only hold words of wisdom in snarled contempt – either laughter or ridicule will be the response received.<br />The Lord’s active involvement is the basis for the final Saying in this collection of ten. The command is to not seek to gain financial advantage by either taking someone else’s land or by harvesting from the fields of those disadvantaged, like the fatherless. The reason for this prohibition is that the Lord is their Defender, and He is strong, and we will discover that the Lord Himself will plead the cause of the oppressed and vulnerable against us. Living in view of the Lord’s living involvement is wise!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.23:12-16</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> WISDOM: TO KIDS, GRANDKIDS & BEYOND</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">This section within The Thirty Sayings (23:12-24:2) again focuses upon the transmission of wisdom from one generation to the future generations – furthering the aim of the entire book. God’s design is that families are the conduit of training the heart in wisdom. This requires parents, kids, and grandkids all be schooled in forming hearts that respond to instruction and discipline. In a fallen, warped world wisdom does not come without conscious, attentive pursuit and discipline.<br />The 12th Saying (v.12) is another general appeal to all generations for conscious, deliberate pursuit of wisdom. This involves the inner disposition of the heart that opens the ears to hear the instruction and knowledge that can shape the heart. Parents, kids, and grandkids all need this alert, conscious attention to wisdom because it is not the natural way.<br />The 13th Saying (vv.13,14) seems to be the father telling the son that he will also need to help his children learn discipline. And he reminds him that corporeal discipline is often necessary to protect from death itself that hounds an undisciplined life. The abuse of physical discipline has been justly condemned – there is no excuse for physical injury and emotional battering. But let us not be bullied into thinking that there is never the need or place for warm, affectionate, and yet firm, appropriately applied, physical pain as a means of training our inner hearts. The fact that the poet has to encourage the use of this tool implies the reluctance of the parent to use this tool. He knows life and death is the issue in learning wisdom.<br />The 14th Saying (vv.15,16) holds forth the incredible joy and satisfaction shared when wisdom is displayed among generations. John the Apostle said he had no greater joy than to hear that his children were walking in the truth (3 John 1:4). Likewise, this father is overjoyed when he sees his progeny living wisely and speaking uprightly. This is strong motivation – for what child does not in the depths of his heart long for his parents’ acceptance and praise!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 38-A:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.23:17-21</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> HOPES AND APPETITIES – WITH CARE!</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The parent continues to prod the child to consciously direct their heart into the way of wisdom with directions about what not to do, what to do and why. Sayings 15 and 16 both follow this curriculum of prohibition, command, and motivation. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The 15th Saying knows that everyone has hopes and desires for the ‘good’ life. But the way one pursues their heart’s hopes is the difference. And we live in God’s world where not every action immediately bears its ultimate consequence. In fact, it often looks to appearances that those pursuing the sinful path do reap their dreams and desires. Thus the parent exhorts the child to guard his heart’s zeal or envy for sinners and their ways. The true passion or zeal must be for a fear of the LORD that is ever vigilant, all the time! The reason is that there is a future with a definite end and the LORD determines that end and for those fearing Him our long enduring desire and hope will certainly be fulfilled, not cut off! The fear of the LORD is the way to the ‘good life!’<br />The 16th Saying assumes that those we associate with do impact us – for good or bad. This time in reverse the order it gives first the exhortation and then the prohibition warning of the conscious alertness necessary to avoid two specific kinds of bad influencers. The father boldly appeals for attention with a “yes, I’m talking to you – LISTEN!” Having attention he commands the child to make his heart take strides, to consciously direct it to the way of wisdom. This vigilance is necessary so as to embrace the prohibition to avoid those given to too much alcohol and/or too much eating- drunkenness and gluttony. Both have been too common in every age. The motivation lies in the danger posed by both. Both sins tend to create states of drowsiness both mental and physical. This leads to poor work habits and poor spending decisions and eventually leave one destitute or in rags. Too much of a good thing can destroy you – so don’t be among such undisciplined eaters and drinkers!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 38-B:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.23:22-28</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> CHILD TO ADULT TRANSITIONS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Part of the grave danger of growing up is the challenge of becoming self-sufficient and independent of parents, without abandoning or rejecting the kind of spiritual dependence, values and commitments which enabled them to responsibly birth, nurture, train and set in place such independence for the child. That is, good parents are dependent and fear the Lord and they thus train their children; but they realize that the child must for himself accept and adopt such dependence. But it is tricky for a child to transition to independence from parents and yet be dependent for oneself upon their values and beliefs. Yet there is also the creaturely instinct which wants to please the parent, and herein is an avenue for good transitions.<br />The 17th Saying (vv.22-25) appeals to the child’s sense of giving joy to the parents, to their wanting the parent’s rejoicing. The parent exhorts the child to listen and to buy: to listen to birth parents and buy the truth. The parent prohibits contempt for one mother and the accompanying devaluing of the wisdom, instruction, and insight she provides. Appealing to the parent's exultation in a righteous and wise child the plea is to provide a cause for their rejoicing and exultation by growing up wisely.<br />The wise parent also knows the power and danger for those growing up of sexual pleasure. Knowing the traps that are there, the 18th Saying (vv.26-28) appeals first for a heart commitment by the child. Spiritual heart resolve to the parent and God is requested and expected. Then a request is made of the child to guide the receptive organ of the eyes so to take pleasure in the good. This focus thus protects from the visual sensual pleasures. This prior commitment and focus of vision are given motivation by graphically depicting the deceptive dangers and powerful ploys of seductive predators. With metaphors from hunting of a deep pit and narrow well, the deceptive danger and its ensnaring power are depicted (v.27). Then the active and aggressive image of a robber shows that sexual power is forceful and too often effective in making traitors of the unprepared.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 38-C:</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">Prov.23:29-35</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;"> THE BITTER BITE OF THE BOTTLE </span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The 19th Saying focuses upon one of the oldest and most common traps or enemies of wisdom – alcohol. This mocking song begins with questions (v.29) to prod for attention and then draws attention to the alluring looks, ambiance, and tastes of wine (vv.30-31). Yet this is shown to be deadly deceptive by comparing its bite of a venomous snake( 32). The tell-tale signs of eyes and mouth under the bitter control of drink are sure signs of trouble (v.33). The staggering impact is graphically depicted as a ship in a tumultuous storm and then as someone physically beaten (vv.34,35a). The addictive nature of alcohol is finally portrayed (v.35b) by the idiocy of one receiving such a beating and then waking up to do the same thing all over again.<br />Any who have encountered the debilitating addiction know the sadness and the danger of this common, simple allurement. Indeed as v.29 indicates bitter conflicts, complaints, needless bruises are the sad consequences and bite of the bottle.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.24:1-4</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> SAYINGS ON WAYS AND MEANS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Sayings 20 and 21 stand in contrast with one another warning that the two means or ways available to secure the things we want or need are vastly different. Saying 20 exhorts one to avoid the means used by the evil people; while Saying 21 shows the agency of the process of wisdom ultimately rewards.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The assumption is that in this fallen topsy-turvy world the evil often is successful enough to catch our eye by their success. Saying 20 shows that this tempts us to envy them and desire to associate or go along with them. But sometimes when we get close we see that their means of dealing with people is evil – they resort to violence: pondering physical, emotional, relational ways to get what they want at the expense of others. With a heart thus inclined there is no surprise that verbal abuse is a tool of choice. Who has not seen the bullying, the insinuations, lies and false statements flying in business and politics? So the warning – do NOT envy them or associate with them!<br />In contrast, is the patient process of the way of wisdom. The emphasis of Saying 21 is the agency or means of the three foundational stones: wisdom, understanding, and knowledge. None of these are learned quickly or simply – we grow in possessing them and they with us. It is by these healthy means that we build, establish and fill a home (not just the house). These verbs reflect the means that the Lord Himself used to make the world (3:19), indeed the way of true creativity. And notice the household and rooms ultimately have precious treasures that are precious and pleasant – not violent and abusive. There are truly quite different ways and means of living – let us choose wisely which we use!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The Thirty Sayings continue its focus upon the benefits of wisdom by showing how it gives strength amidst the distressing situations of life. The next three Sayings contrast the prevailing power of wisdom (vv.5-6) in life situations that are public in nature with the ultimate public rejection of foolish living (vv.7-9). </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Wisdom not only builds, establishes and fills its home well (vv.3,4), it also is able to protect itself and others. Saying 22 (vv.5,6) shows that the dependence upon wisdom, knowledge, guidance, and counsel give both the strength and the strategies needed to wage war – militarily or spiritually. Strength comes from wisdom and understanding, and this humility then seeks guidance and many counselors to develop an effective strategy to successfully handle threats to home and society.<br />The contrasting backdrop to such wisdom is the focus of the next two Sayings. The 23rd Saying shows that the root of the incompetence for the fool is the lack of humility. The statement that “wisdom is too high” reflects as Bruce Waltke says that, “the incorrigible lacks the wings of piety and humility that soar high enough to attain the heavenly wisdom for public affairs.” Being thus impaired, the fool finds himself without words or influence in public or legal issues.<br />In stark contrast to the good influence and competent strategies of the wise (vv. 5, 6), the 24th Saying (vv.8,9) displays the public censure and repudiation of the mocking fool. With a bare statement of fact, the poet says the public will label as “Schemer!” one planning evil. Then more tellingly, he declares such scheming of evil is sin – against God’s order for society. Thus it is no wonder that humanity hates, or finds repugnant, such a mocker.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.24:10-14</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> STRENGTH & PLEASURE IN WISDOM</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Sometimes an observation of negative realities is the best motivation for positive behavior. Saying 25 utilizes this method to exhort one to show oneself strong by caring for and protecting others in times of deadly distress. First is the general observation of fact (v.10) that to falter or be slack in a time of distress displays the reality of one’s weakness of character and strength. No clue as to why one falters or what is lacked – just the truth that inner strength was lacking.<br />Then a concrete example is offered by means of an exhortation to engagement in the needs of others (v.11) and motivation from the Lord’s all-knowing providence and justice (v.12). A person of true inner strength will not falter, but will lovingly protect others threatened with danger and injustices. The exhortation is to deliver and hold back those endangered. The motivation is presented by voicing the common excuse of those who are slack, “We did not know.” And this excuse is challenged by questions which call forth from us the clear acknowledgment that our Lord is indeed all knowing, all powerful, and justly repays both good done and help withheld.<br />Saying 26 guards the prior Saying against the mistake of thinking wisdom is raw, bare, austere justice. The delight and benefits of wisdom are extolled by means of a comparison to the benefits and pleasures (sweetness) of honey. The comparative exhortations are clear: Eat honey and know wisdom! Honey is good (for you) and wisdom is your life! Honey tastes sweet and wisdom gives a blessed future and eternal hope! Wisdom is the path of strength and joy!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.24:15-20</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> BE CAREFUL WITH JUSTICE</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Once again these Sayings focus on what to avoid, the “Do Not” behavior of wisdom. The poet grounds the validation for each prohibition in the Lord’s established moral ordering of His world. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Saying 27 admonishes one not to adopt the secretive and violent methods of the wicked (v.15). They indirectly destroy good people by seeking to get their means of provisions and places of rest, like businesses and homes. The reason given is that it is hard to keep a good man down (v.16)! The poet observes that even if the righteous falls seven times he will yet arise again. This is in contrast to the irreversible fall and ultimate calamity of the wicked. Suffering is an assumed reality, but ultimate conquest of goodness is assured.<br />Yet this assurance is to be carefully guarded against a bitter revengeful heart that callously rejoices in the punishment of those who have wronged them. Saying 28 makes it clear that justice does not permit sinful degrading of the wicked by rejoicing over their judgment (v.17). In fact, God’s justice is also governed by His holiness and He will cease the temporal wrath upon the wicked if the righteous allows his heart to sinfully gloat in smug arrogance over the downfall of the wicked (v.18). We rejoice that justice prevails, yet we weep for those upon whom it brings its disaster.<br />In the face of such evil and wicked people, and the possible delay of their just punishment, Saying 29 cautions against two common opposite reactions. It prohibits both fretting and about envying the wicked who temporally don’t receive their just punishment. Injustice suffered without punishment of the wrongdoer can cause a slow burning anger that builds resentment and bitterness – thus the admonition – DO NOT (v.19a). The other emotion of envy at their seemingly ‘getting off’ without consequences is also prohibited (v.19b). The reason is that evil people have no blessed future – ultimately their lamp will be snuffed out – God’s holiness, though it may delay justice, demands justice will ultimately prevail in His world (v.20). The cross of Jesus is the only place available for us to escape the justice we deserve for our evil. HE is the only refuge and only hope of blessing!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background: #FEFDFA; color: #333333; font-family: "Arial","sans-serif"; font-size: 16.0pt; mso-fareast-font-family: "Times New Roman";">Further Sayings of the Wise (24.23-34)</span></b><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.24:21-26</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> OF GOVERNANCE AND JUSTICE</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The Thirty Sayings of the Wise ends with a reminder that wisdom is the best way to live because the Lord and His kings are the agents who carry out His moral governance in His world. The admonition is to fear the Lord and His king and to not associate with those who seek change by ways other than appropriate submission (v.21). In short, give respect and submission to God and His rulers and avoid rebellious agitators. The reason for such warning is now grounded in the action of God and kings to bring certain and sudden disaster on those who oppose His rule (v.22). First, the suddenness is highlighted (v.22a), and then a question (v.22b) prods us to think regarding the surprising nature of the judgment awaiting defiant ones.<br />Now the poet presents another unnumbered collection of Sayings of the Wise (24:23-34) after the prior Thirty Sayings. They are simply introduced as such in verse twenty-three. The first Saying focuses upon the judicial system among a community. It first boldly states that it is not good to show partiality in a judgment (v.23b). It then shows why this is the case by two illustrations: one of partiality and one of justice.<br />The direct speech of a judge’s partial verdict (v.24a) saying “You are innocent,” to a guilty person, draws the scene. The consequences are a social uproar against the judge, calling God’s curse upon the acquitted and the judge (v.24b). The community implicitly knows that partiality is not good. Contrasting this scene is one who establishes what is right or just. This one experiences the pleasure of blessings seemingly showered upon him by the community (v25). The community always knows what is just, especially when they are the ones who have been wronged. Oh for more just judges who know righteousness and give just verdicts!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.24:26-31</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> WISE WORDS AND WORK</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">More Sayings continue with a focus upon words and work. Not only is a judge’s just verdict a blessing, but also in general words of honesty, spoken to one directly, are a blessing (v.26). Honest replies spoken and received are elevated to the level of an intimate kiss. We are such people pleasers by nature that to have people lovingly, caringly speak honestly to us is a mark of true love and friendship.<br />Productivity before consuming is a principle that our easy credit, debt-ridden culture has forgotten. This Saying (v.27) reminds one of the principle of harvest or correct patterns of work. We must labor to eat or consume; and it thus plowing, sewing and harvesting the fields takes precedence over consuming and house building. Secure your trade or profession first, then think about a family or a mortgage!<br />Words again are two-sided weapons tempting us to dishonesty and vengeance (vv.28-29). Not only is honesty a blessing (v.26) but dishonesty by using words to get even with another is wrong – a temptation to be shunned. The scene is of neighbors who apparently don’t have the best relationship and an opportunity to ‘get even’ by bearing false, unfounded witness against them presents itself. Thus the golden rule must be jealously adhered to: Do unto others as you would have them do unto you! Our desire for vengeance is so strong we must diligently guard against it.<br />Both work and the lack of it leaves a visible footprint! This Saying (vv.30,31) pictures a stroll through the neighborhood and the observing of a lot or field covered with nettles and weeds and the stone wall fallen apart. The lesson clearly seen is that the owner is a senseless sluggard – too lazy to be productive with the resources at hand. Positive lesson – work is good and productive and ‘looks better!”</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.24:32 – 25:3</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> NECESSARY WORK & GLORY OF INSIGHT</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The Further Sayings (24:23-34) are brought to a close by a careful analysis and lesson from the prior observation of the untended field. First, the importance of paying attention and giving studied thought to observations of life is emphasized by the poet as he states his process of learning (v.23) He saw, paid attention to what he saw, observed it and consciously accepted the lesson it taught. Wisdom must be consciously and diligently sought! Then the lesson learned is articulated. In a fallen, cursed earth entropy works against those who fail in diligence and work. Just a little slack or negligence and the attack of nature overtakes the cultivated fields and built walls. And the images imply the attack is violent and surprising – we know from experience it is devastating. Wisdom knows work is necessary!<br />A Fifth Collection in Proverbs (25:1- 29:27) are said to be authored by Solomon but collected and arranged by the court of later King Hezekiah (v.1). They seem to be designed to train court officials in the art of wise governance as civil servants.<br />The introduction (vv.2-3) makes a comparison between God and kings. What is common to both is a depth of knowledge and insight in their actions that simply cannot be known by their subjects. Like a parent making decisions and actions that a child simply is incapable understand due to lack of ability and experience – so both God and kings are honored or have glory because they have inscrutable wisdom. God’s actions in the governance of heavens and earth are reflected in the king's heart that has diligently searched out matters that those not in his position could learn. The governance of both God and kings must at times be trusted without comprehension of the details. Trusting the heart of God and good kings shows forth their glory or honor.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-88334263292674990092019-03-05T09:04:00.003-08:002019-03-12T16:08:08.582-07:00PROVERBS Collection 2: Less Is More by Johne Conner<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #1d2129; font-family: "arial" , sans-serif; font-size: 36pt;">PROVERBS</span></b><span style="font-family: "arial" , sans-serif;"></span></div>
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<span style="color: #1d2129; font-family: "arial" , sans-serif; font-size: 28pt;">LESS IS MORE</span><span style="font-family: "arial" , sans-serif;"></span></div>
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<span style="color: #1d2129; font-family: "arial" , sans-serif; font-size: 20.5pt;">John Conner</span><span style="font-family: "arial" , sans-serif;"></span></div>
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<span style="font-size: large;"><b><span style="background: rgb(254 , 253 , 250); color: #333333; font-family: "arial" , sans-serif;">COLLECTION 2: </span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></b></span></div>
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<span style="background: rgb(254 , 253 , 250); color: #333333; font-family: "arial" , "sans-serif"; font-size: large;"><b>Solomon I (10-22.16)</b></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.10:1-5</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Proverbs Proper – Let’s Make Some Comparisons</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">We begin a new section (10:1 – 22:16) which following the Hebrew style of poetry uses parallel structuring of statements to make comparisons. The first part (10:1 – 15:29) consists of comparisons mostly of opposites, and the second (15:30 – 22:16) will mostly use comparisons of similarities. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Given the focus of the prior chapters, we are not surprised to see that the focus of the parallel comparisons is on the difference between the wise and the foolish. After calling attention to the new collection, “The proverbs of Solomon,” the poet uses the deep longing of every child to receive the parents’ praise. This motive of pleasing parents is used to launch a series of contrasts by pointing out that a son’s conduct can bring either gladness or grief (v.1b) based on being either wise or foolish.<br />First, the contrast asserts that the benefit of material possessions depends upon whether they were gained by righteous ways or wicked ways (v.2) and the reason for the contrast in benefits is ultimately because Yahweh Himself responds to the moral/ethical manner of securing one's treasures (v.3). Then the contrast of the practical way this contrast happens: one is diligent and timely in work, the other is slack and sleepy instead of laboring. Sufficiency or shameful lack are the contrasted results. The wise do not avoid work!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.10:6-16</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> By Their Speech You Shall Know Them This continues comparing the contrast between the wise and the fool by looking at the impact of their speech. The contrast of the impact of speech is first on oneself (vv.6-9) and then on others (vv.11-14), with a hinge (v.10), which touches on both. Another look at wealth and security (vv.15,16) is the final contrast of this section.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Blessings and a good social reputation OR violence and being forgotten are largely determined by what and how one speaks (vv.6,7). Thus the righteous and the wicked can be known by their words. Also the wise knows when not to speak but listen and learn – in humility he is open to instruction, guided by it in his walk and thus walks securely. But the fool, babbles continuingly, thinking more of his own opinion and gets twisted in his own spin and comes to public ruin (vv.8-9). The focus shifts with v.10 to the impact upon others of one’s speech. The speech of the righteous is a spring of life, a healing concealment of others wrongs and is a source of wisdom. But the speech stirs up hatred, violence, fearful confusion. In short relationships and social order are made better or worse by one’s speech.<br />A final contrast between the righteous and the wicked is the benefits they receive from material possessions. For the righteous with wealth comes security that is rooted in the Lord, not the wealth and with that to life, while the wicked find anxiety, worry, ultimately sin and death from their wrongful pursuit of wealth.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 16-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.10:17-21</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Power of Fake News And Valuable Lips A second large section (10:17-11:31) develops the contrasting comparisons of the righteous and the wicked in terms of their deeds and their destinies. The section is introduced by one verse (v.17) showing the contrasting effects of contrasting responses to God’s instruction. Open responsiveness and keeping of the Lord’s instruction is life inducing, but resistance and reje</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">ction of correction leads self and others away from life.<br />The first unit (10:18-32) contrasts the speech and the expectations between these two different responders to the Lord. The first part (vv.18-22) of the unit returns again to the incredible impact of one’s speech. We see too often how hatred is scarcely covered by lies and ‘fake news’ openly published and multiplied. This destroys people and the culture of civil debate. But prudent restraint of words can stem the downward slide.<br />Positive speech is extremely valuable like silver and it can shepherd, feed, protect, nourish individuals and a society – but it stems from a righteous use of tongue and lips. The fools heart does not value righteousness, thus dies from lack of sense (vv.20-21).</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.10:22-26</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Dread of Pain OR The Prospect of Enduring Pleasure</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Everyone desires/requires resources which make for security – the question is where and how are they sought? Here is where the contrast begins – to whom one looks to satisfy these desires for security. The comparisons, by contrast, continues as it moves from speech (vv.17-21) to contrasting of desires, deeds, and destinies under Yahweh’s ordering of His world between the wicked and the righteous (vv.22-26).<br />The wise person begins with the eyes fixed on the ultimate source of pleasure, Yahweh (v.22). While the wicked take pleasure or sport in doing wrong, looking to his own power to satisfy and provide – the wise understand the moral order of God’s world (v.23). Even the wicked cannot escape as their own conscious is haunted by the dread of what will come from their villainy (v.24). And that dread is well founded for a sudden tempest will make a reality of their dread of insecurity and they will lose resources and life itself. But the righteous have enduring pleasures established forever (v.25). A practical illustration of the reality of such irritation and hurt ends the section (v.26) by comparing such unexpected hurt to the common physical shock and reaction to vinegar and smoke – pain!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.10:27-32</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Expectations – Joyfully Fulfilled OR Terribly Crushed Consciously or not, we all have hopes of joy we hope will be enduring. These are the springs of our actions. These verses contrast the firm, stable expectations of the wise with the transient, ultimate disappointment of the wicked. The key to the contrast is one’s response to the Yahweh. The righteous fear Him and His way and thus set their expectations upon </span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">Him and order their ways and walk accordingly. They are not disappointed - longevity, security, joy, and speech reflecting wisdom flow from their character. The wicked perish, instability, fear-filled insecurity, speech marked by insecure perversity and ultimately being cut-off hounds their paths, making for disappointed living.<br />Stability, emotional security, and enduring joy characterize the path of wisdom. Instability, insecurity, short-lived pleasures and ultimate disappointment characterize the path of the wicked. It all depends upon whom you ultimately listen to for your defining of reality!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 11-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.11:1-8</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> How We Gain Wealth Reveals Where We Look For Security We all know we need to gain wealth. It is necessary and good for our living on God’s earth. But these verses show that the way we go about securing wealth, reveals to us and to others where we think our security ultimately lies. Again the comparisons made are contrasting the wicked and the righteous. They are displayed to be contrasting by the methods of their s</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">ecuring wealth and by the consequences they reap because of where they place their confidence.<br />The wicked think that their wealth is so necessary that they are willing to be deceptive and in pride use perversity to cheat others and think they can ignore Yahweh’s ordered world (vv.1,2). But too late they learn this ill-gotten gain does not profit and they are tripped up and fall by their on deceptive practices. In short – their hope perishes, vanishes. (vv.6,7).<br />The righteous are humble and modest and know that accurate measurements and fair dealings which trust not their gain but the Lord who blesses is the way forward. They refuse to compromise their integrity before Him and others and are lead (vv.3,5) on straight paths and are delivered (vv.4,6,8) from adversity and death by Him Whom they trust more than wealth.</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 11-B:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.11:9-15</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Perilous Days of Uncivil Civic Discourse Healthy community is founded in healthy speech and relationships. The contrasting comparisons continue, this time focusing upon the impact contrasting speech has on a people – be it a family, town or nation. We in the U.S. are being reminded of how words can either tear or mend the fabric of community. Good communication builds up the community bonds; selfish, slanderous, d</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">eceptive communication tears it down (v.11) It begins between neighbors (v.9) when selfish deception to gain advantage becomes the tool of advantage. The righteous must work hard at getting the facts, accurate knowledge, to be protected. The importance of such diligence is recognized by the community, by the city. Moral justice exalts or builds up a community, but wicked mouths destroy (vv.10,11).<br />Too often these days, we are seeing that slander is a veiled tool of hate and despising of those being slandered. The leaks of confidences shared, even of plans being made before implemented hinder healthy planning and governing. A person of understanding knows very well that holding the tongue and concealing information are not the same as destructive lies (vv.12,13), but guarding confidence serves prudent serving of the group.<br />Yet we must not let the slander of the wicked bully us into retreat or silence or isolation or unwise commitments. The wise always seeks guidance and a multitude and variety of perspectives; and also avoids striking deals, handshakes, which place us and others in debt to others (vv.14,15). We ALL need to remember that civil, courteous, truthful, well-mannered speech is NECESSARY for community to continue!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 11-C:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.11:16-22</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Kindness WILL Benefit In The End A common saying is that ‘good guys finish last.” This section boldly challenges that statement asserting the paradoxical path to lasting self-benefit is humble graciousness, kindness, righteousness, and blamelessness. The poet continues to use parallel comparisons to contrast the wise/righteous with the foolish/wicked. He begins (v.16) with an ‘honored’ woman, then ends (v.22) BY</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"> contrasting a woman whose beauty is turned grotesque due to piggish indiscretion.<br />The fool thinks he has to be self-assertive to gain the advantage and thus uses violence and cruelty thinking he is climbing up. But vv.16-17 show this is deceitful and actually does damage to oneself, while the graciousness and kind person rewards himself. And it is not just wages that show this paradoxical benefit (v.18) it escalates to become a life and death contrast (v.19). The certainty of this paradox is rooted in Yahweh response to such perversity and evil (v.20) and this assures the eventual punishment of evil (v.21). The last verse (v.22) shifts from a contrasting comparison to an absurd one. It likens a woman gifted with natural beauty who dishonors such beauty by indiscrete behavior to a pig having a valuable gold ring in its snout as it roots through the garbage, swill, and dirt. Graciousness and kindness ultimately glorifies!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 18-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.11:23-27</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Paradox of Getting What You Want It has been said that paradox is truth standing on its head, waving hands and legs to be clearly seen. With these continued comparisons of contrast, the poet clearly shows the surprising paradox that generosity of spirit receives good, while stinginess of spirit suffers evil instead of the gain for which it longed. And he is clear that this is rooted in one's desires and manifes</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">ted in one's actions.<br />At the beginning (v.23) and the end (v.27) this section shows that ones desires and wants to move us in differing actions. Are we seeking to be a blessing to others or to grab what we think we need from others, even if it harms them? The paradox is that which Jesus articulated – “He who seeks to gain His life will lose it, He who seeks to lose His life for My sake and the gospel will find it!” The wise know that generosity which shares will be blessed, while the one grasping and withholding in fear never has enough (v.24). This odd paradox is fleshed out with two verses (vv.25-26) each using agricultural images to make the point – generosity pays while stingy, greedy self-protection impoverishes. This is true relationally, materially and spiritually – God’s world is wholly unified.</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 18-B:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.11:28-31</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Certainty That Selfishness Stumbles Our last segment (vv.23-27) showed how selfish, stingy living does not get what it is trying to achieve. This section (vv.28-31) says “Amen!” to that by asserting the certainty that the sinner who trusts in wealth will ultimately fall disastrously. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Let’s start first with the last verse (v.31) and note the poet’s statement of certainty. For the first time, we encounter the poet’s climax marker “how much more” to make a climatic contrast between the righteous and the wicked sinner. This assertion is used with a similar purpose by Peter in 1 Peter 4:18 arguing from the lesser to the greater to show the certainty. IF God does repay and discipline the righteous (and He does – note 12:1) here and now on the earth, CERTAINLY we can know that the wicked WILL receive recompense! It will NOT pay to live a stingy, selfish life!<br />Now look how the poet uses contrasting images (falling house and sprouting foliage) in v.28 to show the differing results, then in vv.29-30 highlights each part of the contrasts used in v.28. One who relies on wealth and seeks it as his security (v.28a) – ruins his household, inherits the wind, and becomes enslaved (v.29). Meanwhile, the righteous - who trusts in the Lord and lives generously, is a fruit-bearing tree of life that winsomely benefits others with his wisdom (v.30). Miserliness leads to misery. Generosity leads to grace!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Prov.12:1-7</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;"> Affections Determine Destiny You become like what you love. Our affections, who or what we love, shape our thinking and planning, impacts our speech and ultimately determines our long-term destiny. Continuing to use contrasting comparisons the poet again appeals for a positive response to wisdom by making a contrasting characterization of character which reveals what one loves (v.1). The love or openness of one’s heart to discipline or correction leads one to beco</span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">me either wisely knowledgeable or a brute ignoramus. Only those who know the benefits of learning by being corrected will love correction and be pliable and open to being formed by it.<br />To help us know the benefit of such openness to discipline the poet then states the benefits in a general manner (vv.2-3) and then with a specific, particular illustration (vv.4-7) of the contrast of impact. First, the general results are contrasted. The good, righteous person receives the Lord’s favorable smile and will not be uprooted in adversity. But the crafty, scheming, self-serving person is condemned and thus not permanently established, but is eternally insecure.<br />To flesh out these contrasting destinies he turns to the potential impact a woman can have upon her husband and her household contrasting the character (v.4), plans (v.5), speech (v.6) and destinies (v.7) between the wise and the foolish. There seems to be a causal progression indicated. The shameful wife causes rottenness, as she plans and guides deceitfully with works that ambush the innocent but when they are overturned they come to the end of themselves. The noble and virtuous wife brings honor as her planning works for justice and her mouth protects and delivers – thus without surprise she stands firm in the end.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.12:8-12</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Prudent Lives Yields Economic Stability Wisdom has its social and economic impact. The poet continues to encourage us to pursue wisdom by holding forth the practical impact in our lives from wisdom. He begins with a general observation in v. 8, then gives three specific examples (vv.9-11), and closes with a reminder of the long-term, enduring benefit of right living (v.12)</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The general truth is that people generally give public respect to prudent people, while the muddle-headed, who do not think about reality clearly are held in ridicule or contempt (v.8). Now three stories of prudent thinking about reality is contrasted with warped thinking. The prudent is willing to be thought less of by others, instead of being tempted by social pressure to live above his means and thus not be able to afford having a laborer. But the foolish values human opinion and boasts about himself, but lacks means even to provide for his own (v.9) Secondly a prudent person genuinely cares for others, especially his workers while the wicked are even cruel with their attempts to be merciful (v.10). Finally, hard work always pays better than empty schemes or ideas that don’t have solid work behind them (v.11). The glut of gambling and get-rich pyramid schemes still abound.<br />The conclusion (v.12) is that viewing reality with the fear of the Lord yields fruitfulness and enduring social and economic health. But the wicked are left with empty desires and longings for the spoil or booty of evil pursuits. It pays to pursue wisdom!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.12:13-14</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> You Can Only Reap What Your Sow Consequences are inseparably related to the kind of action causing them. Here in the middle of two unites talking about wise and unwise speech and deeds there is a transition which highlights the sure and certain relationship of kind with kind. Any gardener can tell you that if you want to harvest watermelons you cannot get it if you sow okra. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">First the negative point, it is normal that the evil mans verbal deception and abuse comes back upon himself. Eventually harshness, unkind and lying lips receive the evil they carry. But the righteous escapes all sorts of troubles simply by speaking kind and simple truth. This sure protection for the righteous is then reinforced by reminding us that both words of his mouth, and the deed of his hands, will certainly yield the satisfying fruit of goodness.<br />As Paul says, we should not be deceived – deeds born of the flesh reap corruption while deeds born of the Spirit harvest life – an inseparable connection.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.12:15-23</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Out Of The Heart The Mouth Speaks This opens another unit contrasting the righteous and the foolish as revealed in their words (vv.16-23) and their works (vv.24-27). It is opened (v.15) and closed (v.28) by two statements regarding “the ways” of these contrasting people. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Today we look at wise and foolish speech. Even our speech is impacted by our inner disposition (v.15). One who does not arrogantly trust his own knowledge or ability seeks counsel and become wise in his use of words. But one who is self-confident thinks his own ways don’t need evaluation of others, thus he brashly, uncritically speaks.<br />This contrasting inner disposition is revealed by speech patterns The fool doesn’t control his emotions and his annoyance is made public (v.16) and speaking recklessly he lashes and stabs with words whomever is around (v.18). Also his tongue is used deceitfully (v.17), thus he will only be trusted in his community for a brief while (v.19). The shrewd person ignores that which annoys the wise (v.16) and thus his tongue works peace and healing in the group (v.18). He is a trustworthy witness regarding others (v.17) thus naturally is established in the group (v.19).<br />Now the contrasting speech patterns are linked to the heart (vv.20,23). The fool plans evil, thus speaks scheming deceit and his words cry out folly. The shrewd person does not spout everything he knows, but counsels peace. The contrasting results between the two are shown and revealed to be assured by the Lord Himself in the two verses between (vv.21,22). The righteous is protected while the wicked are full of harm as the Lord hates lying and shows His favor to the trustworthy.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.12:24-28 </span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Good Work, Good Words, And Good, Enduring Life The contrast between the words and works of the righteous and the foolish are here brought to a conclusion noting that the consequences in this life are good, and that this goodness continues into eternity. The poet begins with four verses of contrasting comparisons and ends with a comparison of the similar results.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The contrasts begin (v.24) and end (v.27) with the different consequences experienced between the diligent worker and a slack, sluggish, negligent worker. The diligent hand, because he disciplines himself will have influence over others. The sluggish, seeking to avoid labor, ends up in compulsory, forced labor. Failure to provide for oneself, leads to a poverty that enslaved (v.24). This paradox is given a bite with humor in v.27 where the slacker won’t even bother to roast the available wild game available while the diligent does feed on the available possessions. Between these ‘work’ observations we find the contrast of ‘good words’ or ‘counsel sought.’ The power of a word to encourage, enliven and animate is contrasted with the depressing power of anxiety – hope is powerful – a good word gives hope (v.25). Also the contrast is seen between the righteous who seeks out friends and neighbors to either/or give or receive counsel. The wise knows he needs insight. But the wicked following only their own way, leads themselves astray (v.26)<br />The final compares the similar destinations/consequences of the path and the journey of the righteous. The first line says they are life giving – good consequences. The final line says it goes longer than life and extends into immortality.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.13:1-6</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Hearing Impacts Life! Once again the poet opens another section as he did the book by pointing out the crucial role of listening and the difference it makes. One with open ears is quick to respond to both instruction and correction and grows wise (v.1a). But the foolish become that way because in insecure arrogance they repeatedly refuse instruction and rebukes (v.1b). This progression works its impact upon one’s </span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">manner of speaking. The wise by good words benefits others and himself and guards his tongue to protect life (vv.2a & 3a), while the one using treacherous, unfaithful words works violence and self ruin (vv.2b & 3b).<br />More than words are impacted by listening – one’s energy and ambition are either incited or stunted, with not surprising results. The sluggard ends with empty cravings unfulfilled while the diligent receives satisfaction (v.4). Finally vv.5-6 shows that the righteous person hates false words and thus guards a blameless way, while the wicked is overturned by his sinful way and reaps shame and disgrace. All of this dependent upon ears being open and receptive to instruction and correction.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.13:7-11</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Unsound Finances Reveal Unsound Character Our current culture of easy credit and living beyond one’s income needs to hear this message. This unit emphasizes that wisdom and folly are revealed by one’s manner of dealing with money. Again the comparisons are contrasting the righteous and the wicked (v.9) and their styles of approaching wealth. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The poet begins (v.7) with contrasting the opposite ways people get into financial trouble by false pretense. One, who has little, lies by living beyond his means trying to make others think he is wealthy. Another, who has much, lies by claiming to have nothing, seemingly not willing to share or help others. In both character is defective and harmful.<br />One’s openness or not to correction or moral rebuke is also displayed by one’s wealth. Verse 8 shows that a person can is open to responding to threats of moral danger and can utilize his wealth to avoid, while the poor is closed to such moral corrections and unresponsive – remains impoverished. And v.10 accents this showing the closed-minded pride creates social strife while the wise listens to counsel and seeks a better plan.<br />The endurance and preservation of wealth are also related to character. Both vv.9 and 11 show this. And v. 11 shows the key is sound, gradual growth of wealth, not get rich quick schemes and deceitfully taking advantage of others. Money speaks, about character!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.13:12-19</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> How The Heart’s Desire Is Fulfilled To be human is to have expectations, longings and desires. All have these appetites, but is there a sure pathway to find them fulfilled and satisfied? To point the way to this pathway the poet uses a double frame or double sandwich method. That is v.12 is parallel to v. 19 (first and last in unit) and then v.13 is parallel to v.18 (2nd and next to last). The outside frame shows</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"> that desires fulfilled is the tree of life and pleases the soul – our longings do have fulfillment. But they also warn a sick heart refuses to turn from evil, hating to turn it loose.<br />The second frame (vv.13,18) shows that the sure source to a heart that desires the good is respectful, humble receptivity to God’s words of command, instruction and correction. If one values God’s Word lightly (despises it) he is ruined, usually by poverty and public shame. But to fear and respond to the Word will be repaid and publicly esteemed.<br />The inner four verses flesh out some specific contrast to the consequences of whether or not one pursue his desires by obedient response to God’s word or not. The contrasts are between life and death (v.14) favor and destruction (v.15), protections or public foolishness (v.16) and then being a healing agent or perishing (v.17). That which we really desire, that for which we are made IS able to find satisfaction – but the desire must be fashioned, formed, protected and guided by God’s revelation in His Word.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.13:20-25</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Fly With The Crows & Get Shot With The Crows This was a saying I heard a lot growing up in rural Texas. To understand it you must realize that crows were undesirable and consider a nuisance at best, if not a thieving predator. The point of course is that whom you associate with has consequences – in this case negatively for bad. Today’s Proverb unit holds up this same truth of the impact of our companions, but sh</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">ows that it works both ways – positively for good, or as above, negatively for bad results. It is clearly encouraging us to walk with those who lead us to good consequences.<br />The main point is made in v. 20 and then several illustrations of this reality follow. What is at stake in our chosen companions is either becoming wise or suffering harm. The next two verses give illustration to this contrast and are linked by two frames. The words “sinners” and “good” appear in both verses. Sinners are pursued by trouble (v.21) and their wealth ends up flowing to them or their descendants (v.22). But the righteous receives good rewards (v.21) and is able to leave a legacy to kids and grandkids (v.22). This connection between ones actions and consequences is shown in v.23 to not always be directly linked. Sometimes raw injustice can impoverish the undefended poor – trouble does have a way of pursuing (v.21). Also the material legacy of good people is passed forward in a healthy manner by wise, tough, diligent discipline and training of their children. Material legacy is insured by a good moral legacy. The lesson is rounded off by looking at the basic needs either being or not being met (v.25) – depending upon with whom we associate and thus who we ourselves become.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.14:1-7</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Self Damage Inflicted By Foolish Pride This new unit again urges us to walk in wisdom by a collection of proverbs that set forth several examples of how foolish pride leads to self-inflicted wounds and damage. Thus it ends with the counsel to flee from foolish people.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">While a wise woman constructively builds a home, the foolish one, with her own hands/actions/choices, tears hers apart (v.1). A straight path lays open to one who walks in awe of the Lord; but the haughty one, rejecting the Lord and His ways, finds crooked, difficult paths (v.2). A fool's own unrestrained mouth is the rod that punishes such pride, while the wise is protected by the good use of his lips (v.3). The smug pride of appearances, little work, no cattle, clean barns is also self defeating and self punishing (no harvests), because abundant harvests only come by the strength of messy oxen. May not look or smell good – but it is wise and productive!<br />An honest person won’t use even one lie, but the false witness can’t speak the truth for breathing continuous lies – self inflicted deception (v.5). An arrogant mocker seems to seek wisdom but can’t be humble enough to identify it when he sees it. While for the discerning it is quite evident (v.6). Now with such a record of self-inflicted damage from the foolish, with whom no wisdom or knowledge is found – it is best to leave their presence!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.14:8-15</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Not Everything Is As It Appears A wise person understands that externals can be deceptive, while the simple, trusting his own judgment (v.12) instead of God’s revelation, is often deceived. The poet uses a pattern of four pairs in a up then down stair step pattern to urge one to discern reality by the Creator, rather than mere senses. The pattern is: A – vv.8, 15; B – vv.9-14; C – vv.10,13; D – vv.11,12.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The opening/closing pair (vv.8, 15) contrasts the prudent or shrewd wise person with the foolish or gullible fool. The wise have insight that guards his ways and steps, while the fool is deceived and believes anything. The second pair (vv.9, 14) shows that the fool does not think guilt merits any response, yet is eventually punished for his ways; but the upright receives social favor and full reward for their good. The third pair (vv.10, 13) reminds us that external laughter or joy may not reveal the reality of inner bitterness or grief of a person’s heart. The inner most pair (vv.11, 12) shows the core of the matter is that mere dependence upon one’s own judgment, that ignores moral realities, will lead to destruction and ultimately death. Even if the wicked has a house (appearance of stability and security) while the upright lives only in a tent – moral uprightness will ultimately flourish. The wise walk by revelation, not by senses of mere sight.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.14:15-18</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Different Methods Yield Different Results Picking up the contrast again in v.15 which was seen in v.8, the poet repeats the gullible/shrewd contrast again in v.18 forming another unit for vv.15-18. The thrust here is to show that the differing ways or methods of the wise and the fool certainly result in differing consequences.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The outer pair of vv.15, 18 moves from the careless, uncritical, unthinking ways of the gullible in v. 15 to the consequences resulting in folly inherited (v.18). Likewise it shows the contrast of the wise being cautious and discerning in method (v.15), who in consequence is crowned with knowledge (v.18). The four inner lines (vv.16,17) clarify the contrast of methods, beginning with the wise fearing the Lord and turning from evil (v.16a). The next three lines show two faulty methods of the fool. First there are the live-out-loud kind of fool who is quick-tempered, unrestrained and cock-sure of his ways, and yet commits public folly (vv.16b,17a). There are also the more calm, calculating, schemer types of fools who try to undercut others, yet it results in their being hated by many (v.17b). Choose your methods and choose your consequences. Folly or wisdom – which will it be?</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 22-C:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.14:18-24</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Relational Influence & Ethical Behavior ARE Connected The poet now helps the youth see that one’s behavior pattern (wise or foolish) will most definitely impact one’s influence in the sphere of his relationships. He again uses a repeated pairing of words (crown : folly) to create a frame around the unit (vv.18-24). And again he reaches back to the end of the prior unit (v.18) to also begin the new unit.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The frame sets the theme that consequences flow out of behavior and by using repeated words (crown : folly) shows the contrast in social or relational status that results. The gullible fool by his folly reaps folly, while the shrewd wise are crowned by knowledge and the accompanying wealth (vv.18, 24). The ‘crown’ idea shows the status if honored by others. This is spelled out in v.19 where the evil or wicked are specifically predicted to ‘bow down’ before the ‘crowned’ good people. This is fleshed out in vv.20-21 showing the sad but true reactions of people to economic status among us neighbors. The poor tend to be hated due to their neediness, while the wealthy have too many ‘friends’ (v.20). But the wise neighbor shows favor to the poor and is blessed, while the sinner belittles or despises the neighbor (v.21).<br />These contrasting reactions can harden into habitual ways of now ‘planning’ for evil or good (v.22) and have certain consequences – going astray or meeting kindness. This social consequence is just as certain as the economic consequences flowing from strenuous labor instead of empty talk. Profit or scarcity, provision or lack thereof flow directly from one’s behavior. So it is clear – a crown of positive influence among our peers flows from wise, good, kind behavior!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.14:25-28</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Character Has Consequences This sections continues with the focus on consequences showing how one’s personal character impacts others, family and even a nation. It also roots this healthy character in the theme of the book – the fear of the Lord. The unit (vv.25-32) has two halves each with two pairs, at the center of the halves is encased a note of the trustworthiness of rulers: character has national implicatio</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">ns.<br />The poet begins on the individual level showing how ones honesty or dishonesty in a legal setting has life protecting power – a truthful witness delivers lives (v.25). This protective security extends to a family when the fear of the Lord is the one we flee to for security and refuge, even life instead of self-preservation by falsehood (vv.26-27). Remember the fear of the Lord is real terror, reverential trust and radical obedience to the Lord.<br />This is very important for rulers whose care and trust in the Lord is the only sure basis for care and competence that enable their subjects to follow them. Oh that our leaders understood this (v.28). May God bless us with servant leaders whose character is worthy of our trust and our following of them. When we know they care, are competent and have inner character – they have the glory and splendor of being trusted. Character counts!</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.14:28-32</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Character Has Consequences – Part 2 </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Now the second half of the unit also has two pairs (vv.29,30 and vv.31,32) of contrasts in consequences of chosen character. Both pairs end with verses showing the consequences are live and death issues (vv.30,31). Thus drawing attention to the traits of character that are contrasted.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The first pair (vv.29) contrast with external, visible actions – patience (a long, relaxed face) in stead of a quick temper (short spirit). The contrasting consequences are the pragmatic understanding that patience grows instead of the exalting of folly by anger. The internal side (v.30) of these two outward displays are a calm, tranquil heart instead of hot passion or envy. The physical, bodily impact of these two internal dispositions are life or bone rot. Serious impact, dangerous consequences.<br />The second pair of verses (vv.31,32) focus upon the Godward impact and the personal impact of one’s character. The way one treats the poor or needy (v.31) has direct implications upon God. To oppress them is to scoff or thumb one’s nose at our Maker. But to be gracious to them publicly honors God, by treating His creatures with respect. Not only is God’s reputation at stake, but also one receives directly from His own chosen character. The wicked person’s own evil will throw him down. But the righteous finds or takes refuge in the Lord in his dying (v.32). Again there are direct consequences from our chosen character.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.14:33 – 15:4</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Wisdom, The Tongue & Political Power </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">This unit in Proverbs is greatly needed in this week of national and international dialogue and turmoil. A wise ruler understands and accepts the power of wisdom to guide the tongue in making peaceful, less volatile relationships: in the family, nation or between nations. May God grant our leaders hearts inclined to accept and use His wisdom to guide their tongues! Read this and pray for the U.S.’s dialogue with Korea and all other tense relations, or perhaps your own family or work tensions.<br />The power of the tongue again comes into focus. The benefit of wisdom to enable ones speech have positive impact (personally or as a ruler over others) is the target of the focus. But it begins with a heart (v.33) which is willing to allow Lady Wisdom to reside and rest in it. It is available, even to fools – but humble, submissive acceptance is necessary to have her impact. Her ability to exalt a nation or condemn a people by the ethics of the nation is a reality (v.34). So a wise ruler and wise servant leaders use wisdom promote favor instead of turmoil (v.35), knowing the power of a word to incite calm or outburst of anger (15:1). And a wise leader knows that Wisdom can enable them to shape and fashion their words to make knowledge acceptable, beautiful and attractive; instead of gushing, unrestrained folly (v.2).<br />This power of Wisdom is of course rooted in and rests upon the Lord’s presence in every place (v.3) – our tongue is never apart from His vigilant eyes and He has the knowledge to guide our tongues (v.4) to be calm, healing, and therapeutic instead of fracturing, breaking of spirits of people. Wisdom is necessary in all relationships – especially in tense ones! Lord, please give us and our leaders lips submitted to Your wisdom!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.15:5-12</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> All Paths Do NOT Lead To God </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">A father’s wise instruction, and a son’s response to it, is again the touchstone that makes the difference in one’s character and destiny. As in chapter 1 instruction, especially correction of one’s perspectives and actions, is viewed as necessary and as the only path to wisdom. This unit is framed with the focus on correction in vv.5,12. A fool is identified as spurning instruction (v.5) and thus growing hardened into one who openly mocks being corrected, thus not seeking our wise people (v.12). But the wise openly listens to correction and grows more shrewd.<br />Three following pairs (vv.6,7; vv.8,9; vv.10,11) then develop this sad process of the closed heart of the fool, showing first the economic consequences, then the Lord’s emotional response to such an attitude and finally the ultimate consequence to those whose heart arrogantly abandons the way or path of wisdom.<br />The economic differences between the righteous and the wicked is rooted in the heart (v.7). A heart open, confident, and generous gains wealth and scatters wisdom (v.6) while the fearful heart closed to correction faces ruin. The source of these differing consequences are then linked directly to the Lord’s own emotional response to the differing hearts. This center core reminds us that the Lord has a personal response to our heart responses manipulative, selfish ‘use’ of religion is abhorred. But He gives favor and loves those who diligently, openly, persistently seek and pursue righteousness (vv.8,9). Finally the ultimate destinies in life and death are based upon hearts whose attitudes and responsiveness are completely known by the Lord. Only the path of wisdom chosen by a heart open to correction leads to the open arms of a merciful God. Abandoning the Lord’s path leads to eternal death.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.15:13-19</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> A Good HEART: Key To Good Living The last unit reminded us that the heart and its responses are totally open, in full view of the Lord (v.11). This unit (vv.13-19) continues this HEART focus, showing that a good heart is able to overcome to all the circumstances of life in a healthy manner. More importantly it directs us to the KEY to a healthy heart – a healthy fear of the Lord and love for others. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The first section (vv.13-17) displays by stark contrasts the blessing of a good heart. Heart is referred to four times in three verses to emphasize that our disposition of inner heart is crucial to our responses in life. A joyful (v.13), discerning (v.14), good (v.15) heart has a better physical appearance, appetite for knowledge and a continual feasting on life. This is contrasted to a broken spirit, foolishness and wretched days.<br />But if a good heart is so crucial, how does one develop this? One’s inner attitude is fashioned by one’s response to God and others. A healthy fear of the Lord enables joyful contentment where even great treasure may be turmoil (v.16). A love for others makes even a small meal of vegetables more satisfying that a big steak dinner (v.17). These two traits fashion a good heart that is able to overcome any circumstances.<br />Two examples (vv.18,19) are then fleshed out to show how a heart at peace and upright overcomes tense relationships and difficult paths. A patient heart is able to trust the Lord and have a calming impact on others while the agitated heart can only stir up strife (v.18). Likewise a heart right with the Lord finds his path like a smooth, open interstate highway – able to go where he desires. But the lazy heart finds his path prickly and difficult like a hedge – hard to make progress. A good, healthy HEART yields a live that overcomes!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.15:20-24</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> What Gives You Joy Reflects Your Heart This unit is the first of two that bring Solomon’s first collection to a close. Not surprisingly it observes that were one finds their joy indicates a lot about their heart. The contrast is still present between the wise and the foolish, but the contrast is not just in consequences but in what one enjoys. Both have joy, but the contrast reflects their differing heart charact</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">er.<br />Wise children choosing straight paths are the joy of parents, but the foolish finds joy in foolishness, has no good sense and thus despises the parents’ wisdom (vv.20,21). This self-centered arrogance grows up into an adult who foolish thinks he has no need of guidance or counsel. This contrast one who knows he has weaknesses, limitations and ignorance and thus plans by using many counselors which give the enjoyment of apt answers and good words at the correct time (vv.22-23).<br />A linking verse turns to the consequences of the two differing joys. Those finding joy in prudence have an upward path of life and thus are turned aside from the grave. Our joys have eternal differences (v.24).</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 25-a:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.15:24-29</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Wisdom – Personal/Relational Justice The universe is a personal/relational universe and it is actively governed by the personal Lord Himself. Thus the principles being expounded are not merely fate or Karma of an impersonal world order. Instead good and evil, and thus wisdom and foolishness, are spiritual issues connected to one’s relationship with the Creator Lord. Our last verse (v.24) was a transition bringing</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"> forth the consequences flowing forth from the heart’s joy and its choices of wise or foolish actions. It said the choices either lead upward (indicating relationship to the Lord and life) or downward to the grave.<br />This next unit shows that these consequences are not mere fickle chance or nature at work, but it is personal, relational justice of Yahweh, Who Himself gives these consequences. The unit is framed by reference to Yahweh’s actions (v.25) and to His relationship (v.29) with the wise and foolish. He protects the widow and responds to the prayers of the righteous by tearing away the economic advantage of the proud, evil planners who oppress the vulnerable (v.25) and keeps them far away from His blessings (v.29)<br />The inner three verses shows how this works out as the Lord’s disdain and hatred for the evils of greed and bribery, which perverts pleasant and pure words of truth. Their mouth blurts evil while the heart of the wise ponders before speaking pleasant, pure words (vv.26-28). This oppression of the vulnerable is a personal affront to God Himself as every human bears His image and should be treated with respect, integrity and care instead of being used and abused. The personal LORD will insure that personal, relational justice will prevail.</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 25-B:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.15:30-33</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Wisdom – Key To The Dance Of Life Bruce Waltke thinks we here make a transition to a new section (15:30 – 22:16) with a beginning prologue in 15:30-33, followed by an introduction, 16:1-15. In this section we will see fewer contrast between the righteous and the wicked. The focus shifts a bit to the Lord’s sovereign dance (rule and involvement) with humanity as mediated through His kings. The introduction first s</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">hines on the Lord’s rule (vv.1-9) and then upon His rule through His kings (vv.10-15). Today we look at the prologue, which prepares us for this focus upon the Lord’s relational involvement (dance) with us, by reminding us of how the fear of the Lord schools us for appropriate, humble responsiveness and receptivity to the Lord (15:30-33).<br />To dance joyfully the whole person must be able to respond to the music and to the leader. So humanity with our whole selves must respond with wisdom to the Lord to flourish in life. Two pairs of verses introduce us to learn to dance well with our Maker. Gleaming eyes, a glad heart and healthy bones are products of good news (v.30) that is welcomed and responded to with wisdom (v.31). That joy generating good news is correction, and it is only found and listened to by those staying close to, abiding with wise friends (v.31).<br />Instruction or correction is at the core of the next pair, emphasizing that listening to correction is a heart issue. The first verse (v.32) contrasts the results of either being ready to hear or flouting (ignore, refuse, neglect) correction: it is in short either suicidal hating of oneself or a glad/sensible heart. To a heart that fears the Lord and humbles oneself before Him and His instruction/correction belongs wisdom and social honor (v.33). Turning away from one’s personal sufficiency for life and humbly submitting to the fear of the Lord (letting Him lead) is the way to dance well and have gleaming eyes, a glad heart and healthy bones.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.16:1-9</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Lord’s Wonderful Providential Rule This unit (vv.1-9) about the Lord’s rule through human participation is marked off by the reference to the working of the human heart at the beginning (v.1) and the end (v.9). The emphasis is made by the use of Yahweh’s personal name in 8 of the 9 verses. Man acts, but Yahweh rules and reigns. A person’s ‘ways’ are open before Him and He is the one who ‘establishes man’s thou</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">ghts and steps.<br />A hinge is found in verse 4 where the first half of this verse summarizes vv.1-3 as the Lord working everything to His appointed purpose or appropriate answer. The Lord rules over human initiative: in speech, answers (v.1) and work (v.3). As Waltke notes: “Human beings form, the Lord performs; they devise, he verifies; they formulate, he validates; they propose, he disposes. They design what they will say and do, but the Lord decrees what will endure and form part of his eternal purposes.”<br />The second half of verse 4 shows that this providence of the Lord shows that His morality holds humans responsible and accountable. His sovereign justice does respond to human morality as vv.5-9 demonstrates. The Lord’s own abomination (v.5) or pleasure (v.7) over justice issues shows that the fear of the Lord moves one to depart from evil (v.6) and injustice (v.8), which arise from a heart of love and faithfulness (v.8). Thus man’s heart plans, knowing the good Lord is the only one who can ultimately establish his steps.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.16:10-15</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Lord’s Mediated Rule This unit continues the focus upon God’s providential rule over His people. But now the focus is upon His rule mediated through kings. Proverbs is trying to show the wise and best way of life; here is the best way the royal government should function under the Lord. With three pairs of verses it touches upon the decisions and verdicts (vv.10,11), the moral reactions (v.12,13) and the powe</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">r to effect just sentences (vv.14,15) by the wise king. Remember eventually our Lord Jesus will perfectly fulfill this role as King of Kings. Meanwhile we pray for wise governing authorities.<br />A good king’s mouth and lips give just, fair and faithful verdicts or decisions (v.10) because he knows and depends upon God’s established scale and weights (v.11) and looks to the Lord to inspire his decisions. Like the Lord Himself (vv.5,7), the kings moral sensibilities and emotional reactions are an abomination of wickedness, pleasure at righteousness, and love of those who practice the latter (vv.12,13).<br />As Paul reminds us the governing authorities, “do not bear the sword in vain,” but has the power to use it. So here the power of wrath/death and favor/life are the king’s rightful prerogative (vv.14,15). Thus a wise person knows how to respond to the good king. Even so, come King Jesus!</span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 26-B:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.16:16-19</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Humility – Always Better Off Than Pride That Stumbles</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Again a new segment (16:16-30) is introduced by the poet showing the benefit of wisdom. By two, two-verse pairs (vv.16-19) the poet shows that humility is the key to wisdom. Lowliness in one’s spirit understands the superior value of the Lord’s upright way, and thus avoids the stumbling and shattering that pride and its evil choices, to which arrogance inevitably leads.<br />The first pair (vv.16,17) asserts the superior value of insight and wisdom as it enables actions which guard one’s way – thus protecting one’s life from evil. Financial security is of little value when compared to wisdom and insight. The wise pursues insight and guards his paths by upright conduct, thus protecting his life as he turns aside from evil ways and is therefore enduringly secure. These ethical choices of the upright are rooted in a mindset of humility.<br />The second pair (vv.18-19) drives this home by contrasting the lowly in spirit or humble with the proud or haughty. Pride exalts one’s on insight and way of thinking above other people, thus may lead to advantage (plunder of others), but at the expense of oppressing them. But holding one’s nose in the air, or one’s eyes lifted up, leads to a stumbling over the unseen rocks in the path and a humiliating, shattering destruction. Thus the conclusion is that it will be better to be lowly with the oppressed, who though perhaps are not financially secure, do not stumble and self-destruct. Humility, lowliness of thinking – follows God’s way of upright conduct and is truly secure!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 26-C:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.16:20-30</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Humble Heart = Healing Speech Two units (vv.20-24; vv.25-30) both focus upon speech. They contrast the social impact between the wise and foolish people’s use of words. The humble trust in the Lord’s revealed way and guides his speech to be a blessing in the community. The arrogant thinks his own way is right (v.25) and thus using his words to exploit others, forgets that toil, not talk, is God’s appointed means of provision. This using of words to exploit others he wrecks havoc in the community.<br />Such humility (vv.16-19) enables one to develop a heart (vv.21,23) that enables one to use his speech to be a blessing to himself and others (vv.20-24). The self-guided (v.25) seems to ignore the need of labor and tries to use speech to exploit others for his own benefit, thus creating havoc and evil in the community (vv.26-30).<br />Wise people are recognized by their speech as insightful and persuasive (v.21), as a source of life (v.22) and as one whose speech is not only pleasant, but also healing to soul and body (v.24). The self-managed person discover to late that their own way was not right, but leads to death. They are disruptive to community: spreading trouble like fire (v.27), unleashing conflict and alienation by slander (v.28), and doing violence by perverted use of eyes and lips works evil (vv.39,20). Humility allows the Lord’s way to bless others by good speech, not selfish speech doing harm others!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 27-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.16:31-17:6</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Glorious Crown – The Gray Hair of the Righteous</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">This unit is framed at the beginning (16:31) and end (17:6) by calling attention to the social honor and enduring impact (splendid crown) of one whose long life has wisely followed the Lord’s ways – the way of righteousness. In between is a collection of proverbs showing the surpassing value of the way of righteousness. This way grows the social glory, impact or honor of one who walks in it.<br />Patience, which controls one’s own spirit, is more powerful than a military hero conquering a city (v.32). We older ones know that the battle of patience is a life long battle, while one battle can make a military hero. Part of what enables such self-restraint is the strong conviction that the Lord is sovereign over all decisions in our lives, even the casting of lot to make decisions (v.33) – all things are under His rule, we can wait patiently! The emptiness of strife accompanying the pursuit of abundance does not compare with the joy of peaceful and calm relationships, even if we don’t have much wealth – some wonderful things cannot be bought (17:1)!<br />The wise prudence of even a servant gains privilege over a son who acts shamefully (v.2) because we understand that the Lord is One who tests all hearts, refining our lives like silver and gold (v.3). As we walk in His ways we see that evildoers do what they listen to – the lies of those who destroy or to those who mock the poor, now realizing they are insulting the Creator of us and will not escape His punishment (vv.4,5). Oh the blessedness, the splendid crown of a family whose heritage of following the Lord (v.6) and His good ways goes from one generation to the next – indeed there God’s blessings abide!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 27-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.17:7-9</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Three Destroyers Of Relationships A new collection of sayings (17:7-28) focuses upon the foolishness and relational destructiveness of fools. The introduction (vv.7-9) touches on three common missteps that characterize this catalogue: lying, bribery and gossip. The noble person who seeks to serve others faithfully and to prosper relationally will avoid such snares as these.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">One’s use (or non-use) of words is central in this introduction. A noble/wise person knows the power of the tongue for life or death. First (v.7), we are reminded that lying lips are not appropriate, fitting or beautifying to the wise, Much more inappropriate than a godless fool using eloquent, fine speech is a noble person lying. Deceiving others is never the path of serving others!<br />Another method, much used in governing and business, is the well-placed bribe (v.8). The giver thinks (“in his eyes”) that by it he will succeed. But the implied rebuke is that bribery is self-deceptive. Our lobby-laden government and governors need to be weary of those promoters who come bearing gifts. And we need to be careful that we don’t trust our giving of gifts to actually ‘buy us influence.’<br />Finally, the noble person recognizes that to repeat, even one time, the fault or failing of a friend can destroy trust and relationships (v.9). The power of love is the power over the tongue to not blab about, but rather draw a veil over other’s transgressions. To hide one another’s sin, and to confess our own sins, is always the best way to build trust and grow a good marriage, family, community or nation!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 27-C:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.17:10-15</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> THE HARD PUNISHMENTS AWAITING THE FOOL</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The survey of the ways of fools (vv.7-28) continues in this subunit (vv.10-15) by highlighting the obstinate hard-headedness of a fool and the resulting severity of punishments that come his way. A person open to rebuke can be moved by a mere word. But when one turns a deaf ear to good, the stick or rod of severe consequences may be the only thing that penetrates the hardened heart. Here three pairs of verses set forth admonitions as to how to respond to the fool, each followed by a verse that warns the fool of retribution.<br />The first pair (vv.10,11) compares the effective penetration of a verbal rebuke of a discerning person to the ineffectiveness of multiple floggings of a fool. This implies that our attempts to correct a fool are best left to the Lord’s sending of cruel messengers to counter the rebellious the evil of the fool (v.11). The idea is that the fool’s evil will recoil against his own rebellion.<br />The second pair (vv.12,13) encourages avoidance of the fool and his evil recriminations as being better than experiencing his ferocious and dangerous folly. The picture of this danger is highlighted as the severity and fierceness of a mother bear protecting her cubs – certainly a situation to avoid. Again the consequences of the fool’s evil are that he will not be able to rid his own house of such evil – a severe discipline indeed.<br />The final pair (vv.14,15) counsels that not merely avoiding, but making efforts not to incite a fool’s folly is the best path. The reasoning is that a even little leak in the dike will eventually burst forth into a overwhelming flood. So it is always best to walk a way from a quarrel or argument. Yet this avoidance by silence must never pervert justice for others. The Lord hates injustice – be it perverted by not punishing the guilty or by wrongly punishing the righteous. The Lord loves justice and wills the fool face his evil and its consequences.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 28-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.17:16-20</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> THE HEARTLESS – CAN’T EVEN BUY WISDOM</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The collection of proverbs about fools now comes to the heart of the issue. Though the translations do not reflect it, the word “heart” is at the beginning (v.16), middle (v.18) and end (v.20) of this five-verse unit. The fools ‘heartlessness’ is contrasted to a consistent friend or a good relative who at all times, even in times of adversity, faithfully loves and does good to the friend in need (v.17). The heart of the fool also loves, but it is bent inward – loving of strife and relational rebellion (v.19a) rooted in a self-exalting pride that seeks to exalt one’s on position (v.19b).<br />The poet begins (v.16) with a rhetorical question highlighting the absurdity of such a fool seeking wisdom, when his heartlessness prevents him from even being able to learn. This senseless, heartlessness is also shown to be stupid by the one who would violate common sense and go surety or give his own things in pledge for another (v.18). The poet ends (v.20) with a direct, blunt statement of the impossibility of a fool, with a twisted heart and crooked tongue, ever finding good when instead he will surely his own evil will recoil back on him.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 28-B:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.17:21-28</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> PAIN CAUSED BY FOOLISHNESS OF FOOLS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">We wish and we ‘fool’ ourselves too often to think that our foolishness doesn’t hurt anyone but ourselves. But this unit reminds us that it often causes both emotional and physical damage to those around us. Here it is those who are directly impacted by the bad choices and those related by family ties. The parents are highlighted as especially impacted in v.21 and v.25: grief, loss of joy, vexation and bitterness are real for parents when the child takes the path away from wisdom.<br />Part of what is painful is the abuse of others by the strategy which the fools uses thinking to gain his desires. By secret or hidden (“from the bosom,” v.23) reception of bribes he seeks to satisfy his greed, but it also perverts the justices to others. Turning away from the every present and available wisdom (v.24) the fool’s eyes are ambitiously focused on unattainable, far away schemes. Then the fool’s misuse of power and position is destructive of social order. The comparison of v.26 is used to show how much more awful it is to punish (flog) a noble, innocent person, that even fining an innocent person. People’s rights are not respected, others are wronged.<br />This pain emotionally has its physical drain as well (v.22). Joy is drained away and with it health. The pain seeps into the spirit and dry us our inner most being and strength (our bones). The suggested response in face of such emotional pain is the restraining of words and a cool spirit. Left to ourselves these pains lead to explosive verbal barrages of destructive portions. So knowledge and understanding (of the Lord and the fools) helps restrain verbal assaults which are not constructive (v.27). If even a fool is thought to be wise and discerning for his silence – how much more appropriate is it when the upright are vexed and embittered to simply keep quite and talk to God (v.28).</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 28-C:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.18:1-3</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> FOOL’S SELFFISHNESS YIELDS SOCIAL SHAME</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The folly of fools is self-destructive, which is poetic justice as their foolishness stems from self-serving desires. The section on fools opens a new section (18:1-21) where the antisocial speech of the fool (vv.1-11) is contrasted to the reconciling speech of the wise (vv.12-21). The poet begins with an introduction (vv.1-3) that shows this self-shaming antisocial behavior of the fool is rooted in his self-centered arrogance. The fool is characterized in the three verses with escalating severity as first a separatist, then fool, then a wicked person.<br />The tendency to separate is rooted in his seeking his own desire and this naturally counters the interdependence and openness to the sound judgment of others. This self- centeredness quarrels or fights against wisdom rooted in humility regarding one’s perspective. This is reinforced in v.2 where, now labeled a ‘fool,’ it contrasts his selfish desire above as not delighting in understanding. He is not seeking reality or truth but his own desires, and thus feeling it more important strives to make his opinion, his heart exposed or known (v.2b). Arrogance and self-gratification blinds us against wisdom by our own babbling.<br />Now the label is heightened to ‘wicked person.’ This person not only has negative social impact (vv.1,2) but experiences the social consequences of his own anti-social behavior. He is held in contempt, experiences open public shame and is reproached by others. Seeking his own way, he receives it and finds it filled with guilt, dishonor, scorn and disgrace. Self-seeking yields self-destructive consequences!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 29-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.18:4-11</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> FOOL’S WORDS – DESTROYING SELF & OTHERS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The destructive nature of a fool's use of words is displayed in this section. It begins with a contrast of the deep (implying stagnant, dangerous) words of the fool to the refreshing, moving waters of gushing forth from wisdom (v.4). The deep and dangerous nature of the fool’s speech is then given specifics (vv.5-8) of favoritism, strife/controversy and slanderous gossip – showing the destructiveness of each.<br />Favoritism or partiality (saying the guilty are innocent) perverts justice and is not good (v.5). This escalates when the lips and mouth (note repetition in vv.6,7) create strife or controversy, frequently creating or requiring floggings. Such speech boomerangs back on the fool causing him terror at the trap his own lips have created that threaten his very life. But more insidious because so appetizing are words of gossip and slander. They are so delectable we tend to feed on them entering into the depths of our being, clouding our judgments of others.<br />The ruin and destruction of a fool’s words are highlighted by a comparison that follows in v.9. It begin with a word in Hebrew not translated by many translations meaning, “also” or “even” Also – the fool and his speech above – is even like a seemingly passive, harmless slacker or lazy person who is in reality a brother (having the same impact) of one who actively destroys or ruins people. As we will see later (v.21) death is in the power of the tongue.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.18:10-12</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> SECURITY: REAL OR IMAGINED?</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">To whom or to what one looks to come through for them, to give them provisions, protection and significance is at the heart of the difference between the wise and the fool. To whom one flees when facing insecure situations shows where his confidence resides. This transitional unit reveals the reason behind the difference in speech patterns of the fool and the wise. The heart and thinking of the foolish imagines his security resides in things, like wealth or possessions. The heart and thinking of the righteous runs, galloping to the Lord with his needs and finds protection and honor.<br />The first verse (v.10) begins with the most important reality – the Name of Yahweh, declaring Him and His character to be the real place of sure protection and defense. The righteous person, knowing Him and this reality about Him runs, not ambles to Him and finds the protection he knows he needs. In sharp contrast (v.11) the first thing in the mind of the wealthy is his wealth and he considers it as his security. He imagines, thinks with delusion that it is a high wall city that will guard him.<br />The poet draws the conclusion regarding ultimate security and shows it is an issue of the heart attitudes. The fool’s heart is closed. He views his opinion, his imaginings as as higher than others and is thus haughty. This, the poet says is the harbinger of his destruction. He feels securely on high, but will fall to destruction. In contrast it is the humble person who does not look to his own insights, his own abilities or his own possessions for significance. Instead as v.10 showed he runs into the open arms of Yahweh and in doing so finds the honor and significance for which we were made. We are honored, as being who we were made to be, when we depend and look to Yahweh to come through for us in all things!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 29-C:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.18:11-21</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> EATING ONE’S OWN WORDS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Now the corner is turned and we look at the social power of the teachable wise and their speech. Because of their humility (vv.12-15) they have the capacity to resolve conflicts (vv.16-19) and their words can give life to others as well as them selves. The wise realize that in a true sense we feed on our own words. What we say can be powerful – for good or bad.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Humility of heart reaps honor because one has learned to carefully and fully listen before one replies (vv.12,13). In contrast, the arrogant replies without listening. The more we think we know and the longer we know a person and think we know what they are going to say – the harder it is to truly listen before we respond.<br />Disputes and conflicts are inevitable in life. Wisdom knows that bribes may initially work, but eventually backfire (vv.16,17) when all is known. And sometimes a conflict can be spared from escalating into violence by simply flipping a coin and leaving the decision to the Lord’s sovereignty over all things (v.17). This wise person knows that a simple, unprejudiced method of deciding can protect us from powerful conflicts that divide and separate into warring sides (v.19).<br />One's own words have a way of coming back to feed us with their own kind of fruit (note ‘fruit’ in v.20 and v.21). The manner and content of what and how we speak are often the determination of how we are responded to by others. If we speak and give life giving words, we receive them back. But if our speech is filled with death bearing bombs, don’t be surprised if we have them come back upon us.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.18:22-19:7</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> MONEY AND SOCIAL RELATIONSHIPS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">An abrupt change of subjects again marks a fresh topic. The focus shifts to social relationship and begins with the most intimate of these in marriage (v.22) to introduce this section on the moral instabilities of wealth and poverty among our social relationships. The Lord bestows both His good and His favor on those who find a wife – the basic unit of social stability is marriage and the partnership it establishes.<br />The stability of our social life also is related to the nature of friendship or companionship. Riches or poverty impact the nature of our communication styles. Humility is inviting and open, while security of money can make us indifferent and calloused (v.23). And the quantity of friends never indicates nor surpasses the quality of one good, close, faithful friend (v.24). Jesus Himself is the ultimate friend, John 15:12-15.<br />The next subunit (19:1-3) shows that ultimate social benefit of such humble integrity instead of riches is rooted in the self-defeating nature of misguided desire to get rich. The poor by his integrity walks a stable path. But the desire to get rich urges quick, hasty choices (v.2) and twisted, perverse speech (v.1) which are not rooted in knowledge and such folly trips up (v.3) the fool. And yet this one is not able to see the self-induced trouble, but instead rages in anger again the Lord (v.3).<br />The final subunit carries the warning about the fickleness of wealthy friends into the ultimate social setting of court or judicial proceedings. The poor need to realize that while wealth does attract relationships, that even close companions of the poor are tempted to flee their needs, much more will those wealthy friends (v.4). If even a blood relative feels the urge to flee the needs of his relative (v.7), so much more we should not be surprised that even friends my take flight from our petitions. Money may buy a false testimony, but it cannot escape justice for himself, or his so called friends (vv.5-6). Money is NO basis for good relationships!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.19:8-12</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> WISDOM AMIDST THE GOVERNING SECTOR</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Wisdom and her benefits are not merely private issues but they equip one to effectively navigate the arena of courts and halls of government. These ten lines in five verses are equally balanced between five negative and five positive lines contrasting wisdom and folly. The introductory verse (v.8) gives the general principle that sense and understanding are well worth the time, money and effort to pursue them as they yield life and good. This implies that the public life is maneuvered successfully only by wisdom.<br />Next, four negative lines show what is not a fitting way for the courts or governing sectors. First (v.9), is the assurance that perjury and lying are never in one’s best interest in legal contexts. It not only will be found out, but it will result in severe punishments for the one using them. Secondly (,v10), is highlighted the unfitting, inappropriate, unproductive nature of having untrained, ill-prepared persons ruling over those who are better equipped. Any social unity that is governed by the uneducated, unequipped cannot be beneficial and useful in the long run.<br />Finally, given the fact that we live in a fallen world and that our governing structures are not always fitting, one is advised that wisdom can here too help walk amidst the difficulties. First, the virtues of patience and forgiveness (v.11) will prove to be one’s glory. The gift of prudence and reality of sin call upon patience and forgiveness often. Especially when we know the dangerous and deadly consequences of ruling king’s wrath. The patience and forgiveness are ways to secure the dew-like freshness and vitality of the king’s favor. Indeed it is in the public sector, as well as the private, that wisdom guides us to life.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.19:13-15</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> FOLLY OR FORTUNE IN THE HOME</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">This unit on the impact of our relationships on wealth and wisdom now moves inside the family unit and shows that here also looking to the Lord is the key to experiencing blessing. Three brief verses show that those relationship most close (spouse and children) can be the making or unmaking of a legacy.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The destructiveness of a foolish son and the distress of a continuously quarrelsome wife are warned against first (v.13). The potential for ruin and the discomfort is perpetual. This highlights the counsel to seek the way of wisdom in our closest relationship. Seeking the Lord as the fount and source and guide to good relating to wife and children are the key to having, preserving and leaving an inheritance that will be a blessing and legacy.<br />One particular kind of dangerous, foolish family member is the lazy one. The lethargy is a downward cycle that deepens into unconsciousness regarding life’s realities. The result is the inability of the slacker to be motivated by his own hunger to meet his own needs. The discontent of a wife complains instead of prudently managing the existing resources. Of course many women and children know that this is not just a father’s problem. Unfortunately our society is learning that the foolish, lazy, contentious male can also destroy the family unit. May our good, generous, wise Lord give us wisdom to seek Him and His ways in all our relationships!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 31-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.19:16-19 </span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">KINDNESS – NOT LEARNED EASILY</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">It is hard to learn that wealth and resources are for our stewardship, not for our security, Thus being enabled to be generous with our resources, is not an easy lesson to learn, nor easy to teach to our kids. We all tend to have a fearful, scarcity mentality that thinks sharing means depriving oneself of what will be needed, forgetting that the Lord is the provider of all we need. This lesson is so hard to learn that either diligent parental discipline or unimpeded hard consequences, or both, must be utilized/permitted to educate us to the unnatural art of generosity and care for the poor. The lessons on wealth and wisdom (18:22-19:23), continue with this exhortation to parents training children in kindness and generosity to the poor (vv.16-23). The first verses (vv.16-19) encourage persistence in both generosity and in teaching generosity to our kids.<br />The wise know that life is lived under the Lord and His designed world. So His commandments are the way of life and giving these little regard or despising His ways ends in death (v.16). Thus the one who is generous understands that the Lord is the one we are depending upon when we generously help the poor and HE will repay our kindness (v.17).<br />However such wisdom is not natural – it must be inculcated. Thus this book has repeated encouragement to parents to be diligent to discipline their children. So here, the parent seeing the repeated selfishness and fear of the child must persistently, repeatedly discipline in generosity and sharing (v.18a), knowing that the alternative to learning such generosity is, as the NIV translated, to be “an unwilling party to his death.”<br />With some children the best discipline is the suffering of the natural consequences of their actions (v.19). Parents need to be careful not to continually rescue the child from the negative consequences of their choices or not let them make choices. A hothead who is ungovernable in his reactions will incur a penalty/punishment – but if we ‘rescue’ them, we will only do so repeatedly as they are not learning from the consequences.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 31-B:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.19:20-23</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> THE ROOT & BLESSING OF GENEROSITY</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The last unit showed us that the parents must use discipline to teach kids the mindset of stewardship and blessing of generosity, especially to the poor. This follow-up unit addresses directly the kids and urges them to pay attention to this counsel from the parents and tells them why to do so.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Such counsel from parents is to be listened to and received as good guidance because it will ultimately lead to oneself being counted among the wise (v.20). It may not occur overnight, but in our final destiny hearing and absorbing counsel gives wisdom. This is then contrasted to our natural tendency of making and depending on our own plans. Our natural tendency to think scarcity, shrinks our will to be generous due to fear – so our minds multiplies the schemes to protect ourselves. Yet the warning (V.21a) is that these plans are futile, unless they are rooted in the counsel of the Lord (through the parents). Only His counsel will surely take place. So an abundance mentality is rooted in His counsel for our planning (v.21b).<br />Not only does such responsiveness to discipline give us security but it also gives us friends. All people desire one another to treat them with unfailing kindness or loyal love (v.221). So the integrity of generosity and being poor in this life is better than hoarding and lying about our ability to help another in need (v.22b). Here again – the fear of the Lord is the way of wisdom and the security of life. If we obey Him and be generous we have both safety and satisfaction (v.23). That which we were fearing is actually the result of a scarcity mentality. Paradoxically it is by generosity – giving – that security and satisfaction become our received gift. The fear of the Lord is the root of generosity and of our blessing!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 31-C:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.19:23-20:1</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> THE HARD PATHWAY DOWNWARD</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">In the Lord’s good universe it gets ever increasingly more difficult when one goes against the grain of His way, and one thus grows more and more insensitive to wisdom. Insensitivity and the increase of pain go together. In God’s good grace the downward path of folly becomes increasingly hard and painful – hoping all along to arouse a response of attentiveness and repentance. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The last verse of the prior unit (v.23) spoke of the full satisfaction and security that come from the fear of the Lord. It also serves as a contrast which transitions to this new unit (19:24-20:1), that highlights the growing unresponsiveness of those on the pathway of folly and the increasing pain they reap. The downward path of unresponsiveness begins with the apathetic sluggard, then a scoffing mocker, to a disruptive son, a corrupt witness, then a wicked mocker of truth. The resulting pain of foolishness grows from unsatisfied hunger, to physical discipline, to public shame and disgrace, to penal punishment and beatings, ending in drunken staggering.<br />Beginning and ending with readily available food (v.24) and stupefying drink (v.1) the poet warns that to ignore the call of wisdom and choose one’s own way is increasingly hard and intensifying in pain. A subtheme of the ready availability of wisdom is seen in the fact that the pan has enough food to ‘bury’ the hand that refuses to partake of it (v.24). Also a gullible simpleton can gain prudent insight by simply 'seeing' the flogging of the mocker (v.25). All one has to do to stray from wisdom is to stop attentively listening to the instructions that are there (v.27). Eventually the pain is no longer discipline attempting to remedy the fool, but become penal punishments to satisfy justice (v.29). It is hard and painful to go against the wisdom of God’s way!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: "arial" , sans-serif;">Less Is More - SLOWLY Reading Proverbs Week 32-A:</span><span style="color: #1d2129; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.20:2-8 </span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">A PROTECTOR FROM EVIL</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Remember, the Proverbs were partially designed to train people to become a king or a civil servant. And the role of the king, as God’s representative, is to insure a rule of good over his subjects. So it is not surprising that in a section dealing with the punishment of fools (19:23-20:11) that the king’s role of protecting the culture from fools by just punishment is addressed. This subunit begins and ends with a king’s power and role in upholding justice. Sandwiched in between (vv.3-7) is a catalogue of different kinds of fools that the king must deal with, contrasted with the wise who are a blessing to any culture.<br />Let’s first notice the fools cited: a contentious inciter of quarrels (v.3), a lazy sluggard (v.4), a conniving schemer (v.5), a self-boasting, unfaithful, hypocrite (v.6). All of these have quite negative social impact: sewing disturbance, poverty, dangerous deceit and infidelity. In short they are uprooting any solid basis for sound social relationships and stability.<br />Interspersed is the contrast of the blessings that wise bring to a people. The one who avoids and abstains from strife carries social esteem of people (glory) and has impact (v.3). The diligent provide food for a land, even for the lazy who ends up begging (v.4). An understanding person sees through and exposes the ‘deep, dark waters’ of schemes (v.5). And one conscientious, faithful person does more benefit than the ‘many’ self-professed but in practice unkind people (v.6). In summary, (v.7) a blameless, righteous wise person leaves a legacy to the future generation!<br />So the good king serves God and his people by using his positional strength to both threaten (roaring) and enforce (forfeits life) justice (v.2). He is positioned on a throne of judgment with the express role and task of winnowing all evil *v.8). Notice clearly that the true nature of foolishness is here labeled as ‘evil’, not just unfortunate, or sad. The king’s eyes are to discern and punish ALL evil. That is the task of his position – and of course Paul clearly agrees, review Romans 13:1-7. Lord God, please give us wise rulers to protect us from evil!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.20:8-13</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> LIMITS OF HUMAN JUSTICE</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Romans 12:17-21 tells us that we should never take personal vengeance, as that is the prerogative of the Lord. This subunit helps us see why even the king’s winnowing of evil is limited in the face of our creaturely limitations and the pervasiveness of sinful tendencies of our hearts. It ends with an exhortation to responsibly use our God designed, though limited, receptors (eyes), to find God’s provision in a life requiring work.<br />Verse 8 reminded us of the task of civil authorities (king) to use his role (throne) to combat all evil. It ended noting that he does this with his eyes. The next verse (v.9) then questions the capacity/ability for anyone (including the king) to have a heart free from sin and expects a negative answer. The eyes cannot see all, it only can see things external actions. Yet the Lord knows the heart and the weights and measures of trade and evaluation people use (v.10) and HE hates injustice or cheating in their use. HE sees and knows. This limitation to only observe the external and evaluate by deeds or conduct is lifelong – from youth onwards it is the external actions we can assess, not the heart. We (and kings) can only judge actions, not motives and hearts.<br />Yet the Lord, who can judge hearts, made both our two ears and out two eyes. He has given us two pairs of receptors. So the wise person uses them to be receptive and discerning. A wise person does not succumb to laziness in the use of them and avoids the poverty of inactivity (v.13a), but opens and uses these good receptors and finds what is needed to sustain himself and others (v.13b). Our lives and our judgments are limited, but they are not blinded, nor deaf. The Lord has given us two sets of receptors and we are responsible to use them. But we must use them judiciously, compassionately knowing that we are all sinners and that we cannot know the heart of another, but we can discern their words and actions, and are responsible to do so.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.20:14-19</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Waging Life With Sound Speech</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Speech is one of the most powerful tool in living. This unit again focuses upon the eventual and ultimate consequences of the tongue used in the wrong way. By highlighting its negative use, the poet urges us to pursue knowledgeable speaking and planning (v.15b). All of us need to buy goods (v.14), have garments (v.16), obtain food (v.17) and seek counsel (v.18) – but the use of themouth in doing securing these things is the difference between the wise and the fool.<br />In three sets of pairs we view obtaining goods (vv.14,15), personal necessities (vv.16,17), and life planning. We are reminded of the improper way by which speech can impact these common life practices (vv.18,19). First, the common practice of haggling over prices is compared to the value of lips that speak knowledge or truth. The pictures of a buyer ‘lying’ to the seller about the value (in the true estimation of the buyer) of something is portrayed as his boasting of getting a ‘steal’ on a product. He got it at such a ‘steal’ that he boasts about his good buy (v.15). But the preciousness or value of this, be they gold or many corals, is really quite small compared to the value or preciousness of integrity and truthful speech. Eventually this true value of integrity over goods ‘stolen’ by ‘deceit’ will come to light.<br />Everyone needs garments and food. But the way one uses one’s words to obtain them needs to be wise. If we foolishly ‘pledge’ (assuming with one’s words) our garment for someone we do not know, a stranger, we might as well give over our garment to the lender. It is foolish to give commitments with our words (spoken or written) for someone we do not know (v.16). To be imprudent is one thing, likewise it is even more wrong to use deceit or dishonesty to obtain food. The ‘sweet’ deal may taste good at first, but it ends up not only distasteful, but damaging. It not only tastes dirty but the gravel breaks our teeth (v.17).<br />Finally we all face challenges or conflicts (‘wars’) in life. Thus our planning must be done with faithful, true friends. The wise indeed seek counsel of others (v.18). But here we are counseled to know well the speech patterns of those from whom we seek counsel. To take counsel from a slander, a gossip, or a babbler does not only lead to poor plans, but will result in self-destruction as secrets and confidences are made public (v.19).</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.20:20-25</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> RASH WORDS OR REAL TRUST</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Words need to be used carefully, especially when there is strong emotion behind them. Emotions, on either side of the good/bad continuum, can prompt us to say more than we can actually handle. This section warns us against these rash words in some specific situations and gives us the alternative action and reasons why we should choose the alternative approach. All of life is lived in the Lord’s presence, even our speaking.<br />The first pair (vv.20,21) seems to view the family relationship and inheritance issues. Harsh words belittling (cursing) our parents may lead to quicker inheritance settlements, but curses always boomerang and instead of receiving a blessing (v.21b) our own lamp is snuffed out (v.20b). Bitterness and impatience are occasions always requiring guarded speech.<br />Equally dangerous are times when we are wronged and are tempted to blurt out, “You’ll pay for this, I’ll repay you!,” threatening personal vengeance (v.22a). The alternative is to remember Who the Lord is and look to Him and wait for His intervention to both repay us and punish the one wronging us. The reasons for such patient waiting on the Lord are set forth in vv.23,24. We can be assured that our Lord Himself has an emotional reaction to unjust wrongs like we do – He hates cheating, He knows it is not good! Furthermore He is sovereign over our mysterious lives. He ordains our steps and we being limited cannot understand our own ways, much less the ways of those wronging us. So, we can trust and wait for the Lord to work true justice for all of us in His timing. This assurance enables us to be more calm and patient in our speech.<br />Even spiritual/religious emotions can prompt us to speak without wisdom (v.25). Our zeal can sometime be a trap that prompts us to promise more than we in our limitations can deliver. The poet reminds us it is rash to make a vow to the Lord and then afterwards to do the examination and study to see if we can perform it. As Bruce Waltke says, “Rash religious excitement that leads to hasty vows is no substitute for a solid character that thinks soberly with well-balanced judgment.” Real trust in Who our Lord is protects us from rash words!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.20:26-21:2</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> THE LORD’S RULE BY KING</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The section on the role of the king as the Lord’s servant to establish a just and thus a healthy society (20:20-28) is here brought to a conclusion with another assurance of the Lord’s character and ability. We were just encouraged to leave vengeance to the Lord, as He is both the moral and sovereign One (vv.22-24). Now we can trust Him to use the wise king to administer such just punishment to the wicked (v.26) and protect and care for the needy (v.28). The king is able to do this because the Lord is all knowing, about all people’s innermost being (v.27), and can guide His king to be kind and faithful. By an agricultural picture of threshing a grain harvest, the role of a wise king is extolled as thoroughly punishing wickedness (see also Rom.13:4). The assurance that a wise king can do this is not rooted in the king himself, but in the all knowing Lord Who knows the spirit of all men and sheds light on the innermost hearts (v.27). Also the wise king promotes kindness or loyal faithfulness by his being kind and faithful (v.28). It is not only the punishment of evil but also the honoring, promoting of good that is the duty of the wise civil servants (Rom.13:3) who which to establish a just and good administration. Instead of personal vengeance we can trust the Lord and His established, good civil rulers to bring forth the justice we need.<br />A new unit continues the connection between the Lord and His king by focusing upon the doing of righteousness and justice (20:29-21:31). It is introduced with another education proverb reminding us of the necessary interconnection of the generations (vv.29-30). Both generations have splendor and majesty – they differ and need each other. The young have strength and energy, the aged have wisdom and gray hair to help guide and correct the youth. Thus v.30 reminds us that part of the necessity of governing is for the wise to train and polish the younger generation – using if necessary physical punishment. Note the assumption between the physical pain and its ability to clean or polish the innermost parts.<br />Again the Lord is ultimately the source of this just governing and his sovereign providence and omniscience are the basis for us having confidence in a wise kings governing. God is the ultimate source of watering with blessings (21:1). And the king who is the channel of this is firmly controlled by His hand and His pleasure – thus we can trust Him for the king’s rule. Also the Lord knowing all about all people, even the ‘know it all’ types, is the basis of confidence that HE is not fooled and knows the true motives of hearts (21:2). HE can guide the kind and we can trust Him to do so justly.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.21:3-8</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> THE SHOCKING RESULTS OF UNJUST MEANS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">We all want the same thing – acceptance, adequate provisions and security. The crucial difference comes in the ‘means’ we use to secure them. This is true even for worshipers of the Lord. Thus this collection focuses upon doing righteousness and justice in our pursuit of life. The introduction (v.3) notes that worship and moral ethics are both important in our relationship with the Lord. But is reminds us that for our worship to be genuine and pleasing to the Lord, our righteousness and justice in behavior must accompany our sacrifice. The Lord seeks those who worship Him in Spirit and in truth (John 4:23). This is the base line for the warnings that follow where those who forget that the ‘way’ we pursue our needs is important, and if we choose unjust ‘means’ we will be sadly shocked to discover the ‘results’ are the opposite of what we seek.<br />Four verses show the unjust means too often used to pursue our needs and highlights how they reap the opposite of what we sought. The wicked are surprised that their arrogance and haughty outlook and their ambitious, unrestrained heart plans and desires produce sin instead of gain (v.4). They expect advancement and find trouble and conflict instead. They are hasty and quick to pursue the best deals but are shocked to see the slower calculations of the diligent pay dividends long after they are facing lack (v.5).<br />If haste doesn’t work and the lack is intense, then deceit is the means often used (v.6). But with one swift gust of wind or breath they find lies only lead to death – death of at least the ‘great deal,’ if not of themselves. Now even more desperate, they resort to violence and abuse – yet refusing to do things justly they are still shocked to see they the nets they lay for others end up brutally dragging themselves away. Injustice always boomerangs – especially when violence is the choice of means.<br />Conclusion (v.8), the way of a guilty person is crooked, hard, and deceiving as they can’t see around the bend the ambush they set for themselves. In contrast the pure use straight deeds with good, though often slow developing, benefits.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.21:19-23</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> WISDOM BLESSES WITH TRIUMPHANT PEACE</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Again the painful chaos of the Contentious Woman introduces a contrasting atmosphere to the triumphant wise. Foolishness is like the strife and provocation of a foolish woman: better to live in the isolation and privations of a desert than with the disruption of her presence (v.19). This painful, bleak background heightens the blessedness of the way of the wise in vv.20-24 describing the sufficient blessings, life and triumph of the wise.<br />The wise dwell with sufficient, enjoyable provisions while the fool gobbles down all his resources (v.20) with no thought beyond the immediate hunger. The wise by chasing after righteousness and kindness, surprisingly discover life, sufficiency and public honor (v.21).<br />The wise are invincible and able to be triumphant against seemingly impossible warriors and strongholds (v.22). One example of the way this occurs for the wise is in the careful guarding and control of the tongue. They focus upon guarding what they say and how they say things, and the surprising consequence is that they are guarding their life from multitudes of miseries and distresses</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.21:24-30</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> AT THE HEART OF EVIL WAYS</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">With a sudden shift we are thrust back to a consideration of four wicked types and the destruction they both cause for others and will reap for themselves. At the center of the section (v.27) is the heart of the issue – a hypocritical heart, feigning worship for evil purposes. In essence he attempts to use God, instead of submit to Him and His ways. </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The scoffing mocker (v.24) is revealed by his arrogance and pride. This self-sufficient, independent dude has an exaggerated opinion of his importance and his fury is both against God and humans – as he views himself as knowing best. Pride is the source of his fury. The sluggard appears again (vv.25,26) – this time it is his cravings that are the focus. The foolishness of this evil type is that his desires occur all day long, yet he does not lift his hand to meet his hungers by work. Thus his own cravings kill him. The futility and stupidity of this is highlighted by the contrast of the righteous who gives without sparing – enough for himself and others.<br />Worship of the wicked is bad enough and hated by God (v.27a), but when they worship to manipulate people so as to get what they want - they involve God in their sin and are even more abominable. The essence of sin is to think and act as if we can ‘use’ God to get what we want. This is at the center of wickedness in all it forms.<br />The third type of sinner (v.28) is the lying witness. He consciously aims to deceive and disadvantage another. The assurance is that this one will perish, while one who listens and reports accurately will endure. It is no surprise that this deceitful wickedness deceives the sinner himself. One given to arrogance, sloth and lies will eventually become hardened, scoffing and brazenly imprudent, cheeky and shameless in their foolishness. The upright discerns wisdom and picks their path, words and actions prudently – and enjoys the benefits!<br />Knowing God is good and not to be ‘used’ grows a different heart.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.21:31-22:4</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> WANT BLESSINGS? – ACKNOWLEDGE GOD’S SOVEREIGNTY!</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Genuine wisdom recognizes one’s total dependency upon the Lord, Who is the all ruling God. Dependency mean humility that fears the Lord for Who He is and is not deceived into self-sufficiency or independence in thought or actions. The Lord’s sovereignty over all things is the common theme in this section urging us to living in conscious dependence upon him.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Recognizing that ultimate plans and ultimate success are in the Lord’s hands means that no human wisdom, understanding or counsel is independent of Him and thus to be sound must be rooted in Him (v.30). Likewise we can have prepared horses and other instruments of waging war or business or life – but we must know and rely upon the Creator, not the creatures for success (v.31).<br />Likewise moral values, discernment are the path to social esteem and financial security. Knowing the Lord is maker of all and fearing Him guides our decisions and actions.<br />It means the integrity and honesty that give one a good name with others is always more valuable than any gain that might be achieved by unjust means (v.1). The person knows that all people are the Lord’s creatures, HE is maker of us all, so wealth does not define value (v.2).<br />Also the humility that fears offending the Lord is alert and sees potential evil situations and avoids it. But he independent, self-sufficient one is gullible and walks into trouble and pays the price (v.3). Thus fear of the Lord humility avoids trouble and receives honor, more wealth, in short ‘life’ (v.4). Humility recognizes we are creatures, the sovereign Creator – and acts accordingly.</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.22:5-9</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Good Morals and Financial Blessings</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Proverbs has collected sayings that express the way life under the Creator generally works. This larger unit (22:1-16) is showing that there is a connection between one’s moral life and one’s financial well-being. This subunit (vv.5-9) states that moral living can avoid many difficulties and parents can help launch a child on that path (vv.5,6). It then gives an example of how this works out in financial dealings (vv.7-9).<br />Snares that use prickly barbs hold firmly and hurt. Those who walk in perverse, crooked ways experience this too often, while those who shrewdly avoid them preserves his life (v.5). Avoidance of moral perversity is the less thorny, less dangerous path. Thus parents should initiate and consecrate their kids in this way of moral uprightness (v.7). This sets them on a path which experience will teach them as they go is a path from which they will not want to depart.<br />Now this moral pathway is illustrated in financial realms. The basic observation of reality is that the borrower is controlled, enslaved by the lender (v.7). The rich lender has leverage to impact the poorer borrower. Anyone who has had a mortgage knows this simple reality. The possibility that the lender can use his advantage unjustly or oppressively is also a too frequent reality (v.8). But the moral universe dictates that this supposed advantage unjustly taken is deceptive and the power or fury ultimately fails. The Lord’s moral universe does however show us that the generous who sacrifices his bounty will be blessed for caring for the less fortunate. The way to be blessed is to share blessings received, to receive we must give away to those with needs.</span></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.22:10-16</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The LORD Rules! </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Collection II (10:1-22:16) is brought to an end by this subunit that again shows that the LORD is the providential ruler over His world, insuring that His moral order is retained. As he has in the second half of this collection this order is a work of His king and of His indirect consequences flowing from foolish acts. The need to understand this moral order is highlighted by the sad reality that our own hearts are inclined and bound to natural foolishness so strongly that physical discipline is sometimes required to awaken us to our need for God’s knowledge.<br />The wise king, as the Lord’s vice-regent, knows that one’s speech pattern determines one’s social standing and impact. Thus he befriends those whose love of purity teaches his tongue to be gracious (v.11). But the scoffer, whose speech causes strife, contention and insults, will be removed from social positions to assure peace (v.10).<br />The all-seeing Lord protects knowledge by allowing natural consequences to punish the foolishness of the sluggard and the gullible young man. He subverts or turns the tables on the words of treacherous unfaithful people (v.12). For example the ludicrous excuses of lazy leaves him isolated and poor (v.13), while the smooth, seductive mouth of the unfaithful wife is a deep pit or trap that brings the curse of the Lord crashing upon the gullible (v.14). Sexual immorality carries it’s own curse with it.<br />Folly is so pervasive and so ingrained in we fallen creatures that it is often necessary for physical pain to be used to awaken us to it both its power over us and the consequences of giving it expression. Thus moral education by discipline is both necessary and a blessing (v.15). But sometimes the consequences of foolishness are the path of discipline. We seek gain, by foolish means of either oppressing those who are poor or pandering those who are rich – but alas eventually we learn it is foolish as we come only to lack what we sought (v.16). Yes, the Lord rules His moral universe – help us learn this early and learn it well!</span></span><span style="color: #333333; font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";"></span><br />
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-27127476390751444822019-03-05T09:01:00.000-08:002019-03-05T09:01:40.399-08:00PROVERBS Collection 1: Less Is More by Johne Conner<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #1d2129; font-family: "Arial","sans-serif"; font-size: 36.0pt; mso-fareast-font-family: "Times New Roman";">PROVERBS</span></b><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; font-size: 28.0pt; mso-fareast-font-family: "Times New Roman";">LESS IS MORE</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background: #FEFDFA; color: #333333; font-family: "Arial","sans-serif"; font-size: 24.0pt; mso-fareast-font-family: "Times New Roman";">COLLECTION 1 (1.1-9.18)</span></b><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">LESS IS MORE<br />
<b>AN INVITATION TO READ PROVERBS WITH ME</b></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">Happy New Year to all my friends!</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">I believe that many times less is more. That is we often would be better served by doing less than doing more. I want to invite you to join me this year in an experiment in applying this principle.</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">Proverbs is a book that is explained by its name. It is a collection of proverbial sayings. Every age and culture has proverbial sayings, perhaps you grew up with “a stitch in time, saves nine,” or “two wrongs don’t make a right,” or “The squeaky wheel gets the grease.” Simple sayings that are somewhat catchy and make a point that is generally, but not always true. Because they are often catchy they sometimes require some thinking to ‘get it.’ This is why I am inviting you this year to slow down with me and read only a few proverbs a week - giving them time to soak-in, giving us time to ‘get it.’</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">I have ATTACHED (hopefully) a reading guide that will lead us to read about 18 verses each week. As you calculate, this is less than 3 proverbs per day. So here is what I propose. Being realistic, many people will read only 5 days per week, that means that on three of these five days they need to read 4 proverbs. Either way, it is not hard to accomplish – less is more – you can accomplish it!</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">Or, when we find ourselves in an overwhelming week, we can easily read all 18 verses in one setting. You see, less is more as it enables us to actually get it done.</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">But the main thing is to read s l o w l y, allowing the mind to actually engage, hear, see, feel, smell or perhaps taste what the proverbs are saying. When less is savored, it is more beneficial. When less is well chewed before we swallow, we digest more.</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">You get the idea. I hope (but not promise) to share weekly on some of my own musings by the s l o w reading</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 1:<br />Solomon began his collection of wise sayings with an introduction. He collected these with a specific purpose in mind and with a targeted audience. Are you able to see who they are and what he anticipates they will gain from his proverbs? Simply observing WHO and WHY will help us be prepared for what follows.</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 1-b:<br />I loved those teachers and professors who began the semester with this statement: “Here is what you need to know to pass this course.” And then proceeded to give the key element for the course. Well, Solomon does just that in<b>1:7</b>. What is the foundational element for learning and benefiting from his collection of proverbs? How do you understand this fear? Have you ever noticed how fear is a genuine element in true love? Think about it, because you love your parents, spouse, sibling or friends you ‘fear’ disappointing them and you ‘fear’ their rejection. How much more should we not lovingly fear our dear, gracious and gloriously beautiful Creator and Redeemer?</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 1-c:<br />At<b>1:8</b> Solomon begins a series of 12 poems consisting of 10 lectures placed in the mouth of the father to his son and 2 interludes given by Lady Wisdom (1:8-9:18). All of these are invitations to create a thirst for and valuing of the wisdom to be shared in the proverbs – all before the proverbs properly are set forth. Rarely do we buy into something before we taste the value of it – so first – motivation.</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Note how Dad and Mom don’t strictly lecture or preach but ‘show’ how wisdom received adorns one with honor and life. Then they continue the motivation by describing a typical conversation among the young foolish ones. Rather than ‘telling,’ this method invites the son to listen, to see, to hear, to feel the scene they describe. These are statements of those who would be peer group people to their son. This is their way of thinking and seeing life, from which wisdom is designed to rescue one. Slowly, out loud - read, hear, feel, see, and then – THINK! Then Dad pictures clearly the self-deceptive, self-destructive ways of such living.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 2-a: </span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">1:19-22</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Dad finishes his appeal to the son with a clear statement of the consequences of such a chosen path. He then paints another scene. Again use our learning questions: Who, What, When, Where, How and Why to examine the story being told. Who is calling? Where from? What is being cried out? To whom? How are these 3 being characterized? Try painting this picture in our modern context. Where would you locate it? Are there still these three types of people around us? Are we characterized in this way? R E A D S L O W L Y, maybe out loud and THINK!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 2-b: </span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">1:23-27</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Dame Wisdom continues her appeal by warning us inexperienced simpleton’s that when we arrogantly ignore the offers to walk the way of wisdom we actually deaden our senses and render ourselves less likely to respond and less able to appropriate wisdom in the day of calamity and disaster. There is not even one of us who likes to be corrected or rebuked. So we had better be careful we don’t ignore it when it occurs – because it is most likely Dame Wisdom trying to get our attention directed to her ways.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 2-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">1:28-2:3</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Lady Wisdom now reflects on the consequences flowing from spurning those opportunities to respond to her corrections. If the opportunity is spurned, then when trouble is encountered it is too little and too late to then call out to her. She is now out of the reach of such scoffers. We do not and cannot control the opportunities, but we can control our responses to Wisdom’s calls while they are available. She says the </span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">crux of the problem behind such spurning of wisdom is not impersonal, but rather a hostility towards submission to the Lord – not fearing Him! The end result is not the security of those obeying, but certain and final death and destruction. The choice of whom we choose to now listen to (foolish peers or Lady Wisdom), does have eternal consequences.<br />Now, Dad again (chapter 2) appeals to his dear, impressionable son so as to urge his conscious, active, all-out effort to avail himself of wisdom and her protection. He begins his ABC’s of how character sought will provide protection from the consequences Lady Wisdom just described. It begins with the “If’s.” List the 6 actions needed and note the 6 objects sought in 2:1-3.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">2:4—7</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Where do we look for what we want. Obviously, we look in those places where we think we will find them. We don’t seek apples on a peach tree. Dad is concerned that his son actively seeks and diligently searches – conscious, purposeful, exerted effort – but it must be in the right place. Here is where Biblical Proverbs differs from the many other proverbs in the world and other cultures. Dad clearly exhorts (v.6) that LOR</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">D is the source. Note the translations use all capital letters indicating this is not just generic God, but it is the personal name of God who revealed Himself as Yahweh in the space and time history of Israel and ultimately as Jesus of Nazareth. HE gives wisdom, knowledge, and understanding. Wisdom will be found, only when we go to Him who gives it. Let us diligently seek Him!</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">2:8-11 </span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">The beneficial consequences of consciously and energetically seeking wisdom from the Lord are: His protection and an understanding heart that finds pleasure in Him and His ways. Throughout this book, we are called to take note of the cause and consequence connection. A life that is diligent in pursuing, seeking and valuing wisdom from the Lord will have as a consequence a heart who appetite finds wisdom pleasant – and thus find themselves protected from many foolish problems. Goodness begets the good.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">2:12-22</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> We often don’t realize how much protection we need. This Dad highlights two of the protective consequences of diligently seeking wisdom – protection from wicked men and women. Note how he helps us simpletons identify who to avoid by the descriptions of their ways of operation. The aim of the protection is seen in vv. 20-22 with the stark contrasts of end results of the two different ways of living. Holy Father, give us a true sense of our need to be protected – “lead us not into temptation and DELIVER us from evil!”</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">3:1-4</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The wise Dad here begins a third appeal; again highlighting the beneficial consequences from clinging to the wisdom revealed by the Lord. Once we are consciously open to hearing wisdom, we yet must be mindful to not neglect them. Like the smart cowboy doesn’t simply drop the reins of his horse lest it wander off but ties it to a fence post, – so we must take conscious efforts to ‘bind’ the practice of wisdom to our daily routines. Notice the ‘guarding’ of teachings and commandments in v. 1, are reflected as ‘actions’ of kindness and faithfulness in v.3. Seems the proverb “use it or lose it” applies to wisdom also. Finally, can you see, hear and feel the listed benefits that arise from such a diligent application of wisdom?</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">3:5-12</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Because we are creatures EVERY action, choice, or thought is leaning on, depending upon one thing and not upon another. EVERY action has a positive and a negative focus at the same time – I as a whole person cannot sit on two chairs at the same time. This creational reality is behind the dad’s third exhortation in this section. Note the balance of positive actions and negative actions in these verses – by my count 5 posi</span>tive actions and at least 4 ‘do not’ actions. Our natural tendency is self-reliance, dependency upon self. This natural (fallen) bent is why our loving Lord disciplines and corrects us – because He desires us to be blessed. Note all the promised blessings and consequences flowing to us as we trust in and fear Him. Lord, please remove my tendency to be angry when someone corrects me and perk-up my ear to hear Your voice in the correction – Amen!</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">3:13-18</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Man has pursued long-life and happiness since the Garden of Eden. In this fourth exhortation, the father points to this blessedness that everyone seeks. The question is where is it found? – and the father answers – in finding wisdom. Notice all the words making comparisons to things we typically value – list these out. Are you are surprised at her immense value? Does he mention merely material things which we value? Oops – there’s a tree there – do you remember where this tree is first mentioned in the Scriptures? Now finally write down all the different actions that we are encouraged to take with regard to wisdom, knowledge, and understanding. There are two ways to get rich – the wise way and the fool’s way – but, only one endures eternally!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">3:19,20</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> We all are swayed or influenced by endorsements. I ask someone I know and trust, who has used a product I am considering buying – before I buy it for myself. I value the considered product – because my ‘wise’ friend endorsed it. This is the thrust of these two little verses. The Dad urges us to value wisdom because of Who used it as His instrument. Wisdom or understanding or knowledge is the instrument being recommended</span>. Yahweh (the LORD) is the One said to utilize this precious instrument. Again, it is not simply generic god, some nebulous force or life power, but Yahweh. Yahweh, the eternal God Who has revealed Himself through Israel and her Scriptures as THE God, the Creator of all that is. This One so valued wisdom that He used her to gloriously create and to graciously sustain His creation. Now that is some endorsement – if He prizes wisdom, perhaps I should also!</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">3:21-26</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Fear – often we disguise it from ourselves by calling it anxiety or worry – yet it pursues us more than any of us like to admit. Such dread has its impact on us: sleepless restlessness, dragging of our feet and stumbling (poor decisions), tense neck muscles, eyes darting about and stressed. Thus the Dad counsels his son to keep wisdom (sound judgment and discretion) before his eyes. He says that in guarding them (v.21) we discover that the LORD is beside us and He guards us (v.26). And we then experience the security which calms our inner turmoil. Let’s fix our eyes on wisdom and guard them with our attention!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 5-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">3:27-35</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> All the DO NOT signs assume that we naturally tend to DO what is being prohibited. So the wise Father urges our attention to counter or “natural inclinations,” with a series of five DO NOTs concerning our relationship with our neighbors. In our fallen world where limitations are experienced, shortages feared, and motives always suspect - we must be careful that we don’t tend to be stingy, begrudging and accusatory towards one another. These DO NOT’s help us remember that it is the Lord Who provides and rewards, Who protects - so we don’t have to be stingy. To be wise we must consciously look to Him for honor and reward, not living with a mentality of scarcity to be hoarded, but His abundance to be shared.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 6-a:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">4:1-4a</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Two parents and four grandparents – six people God has designed to help us value, pursue and cling to wisdom. One would think that with six adults helping we ought to be well equipped. The wise Dad recognizes that we naturally, left to ourselves do always not appreciate what a parent is saying. So he shares Granddad’s teachings. Ah, the privilege of being a grandparent - who can spoil a child a little and thus have a special entrance into their ears and hearts to help them appreciate and pursue wisdom. Parents use those grandparents! Grandparents buy up the opportunity that is uniquely yours to point tender and cherished hearts to our LORD!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">4:4b-9</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Grandpa must have had a wonderful wife who blessed him immensely. The blessings of such a relationship are used to highlight the blessings from having wisdom as one’s intimate life mate. Thus Granddad said to his son, and through to him to his grandson, – she is worth every effort and all cost you can muster to have and keep her! As you SLOWLY READ mark three different colors or categories. First, the motivation – mar</span>k all the benefits Grandpa says will come from this relationship. Second, note the progression of how he refers to this sought One – ‘my word,’ then ‘wisdom/insight’ and then ‘she/her’ – Dame Wisdom! Finally, list all the actions that Grandpa exhorts one should be given to gain and keep the hand of this blessed bride – I count at least 7 different actions and one of these is repeated 4 times.</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 6-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">4:10-19</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Dad understands that his inexperienced son does not yet see the addictive, seductive, enslaving, consuming nature of evil. Evil is not inert or passive, it is alive and has the capacity to not just ensnare and trip up, but enslave and consume one's inner being. So Dad supports his exhortation to hold on to the life-nurturing ‘way of wisdom’ (vv.10-13) by graphically displaying the inner state of mind of those who have mi</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">ndlessly walked into the ‘way of the wicked’ (vv.14-17). It is a dangerous, uneven path filled with stumblings, that leaves one restless, unsatisfied and aching for more violence. But because it is unable to satisfy, it leads to ultimate darkness and emptiness, unable to see the connection between sin and death (vv.18-19). We are not morally fixed and stable, our appetites grow and develop in accordance to which ‘way’ we give our actions.</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 7-a:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">4:23</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> For a seventh time the father appeals to his son to act upon the great value of wisdom. This section (4:20-27) is called by one author, ‘An Anatomy of Discipleship;’ or ‘how the body parts determine a good apprentice.’ Ten times the parts of the body are exhorted to do or not do actions. Yet in the middle (v.23) the heart is at the heart of the exhortation. The body and the spirit of man are inseparable. The heart, our inn</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">er spirit, is to be guarded most diligently. It should receive more attention – our affections, loves, and inclinations. Our heart, our inner person can be changed, it is not fixed and stable, but pliable, moldable, changeable. So Dad says – because this inner heart determines both what we receive and what we do by means of our body parts (v.23b) – we had better make doubly sure we are guarding her and guard her inclinations and affections. Who we are internally, spiritually determines what we do, is the fount of our actions. Keep the spring clean and the body will be healthy!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 7-b:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">4:20-27</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> This wise dad knows that the body is the gateway to the soul, thus he helps his son guard his heart (v.23). The way to do this is in two areas: the body is the receptor and the expression of the soul. The body can receive wisdom with its attentive ears and alert, focused eyes and thus experience the life wisdom gives (vv.20-22). But also the heart is protected, by protecting what we do with our body. The body is the instrument of developing habits and habits form and shape the heart. So the actions of speech, looking, and feet stepping in chosen paths (vv.24-27) are the ways we reinforce, or not, the good inclinations of our heart. What we say, look at and places we go can either guard the heart of open it to evil. A wise dad helps his son guard the gates to the heart!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 7-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">5:1-6</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Sexuality – Foolish Fatality OR Faithful Fulfillment? Dad knows his maturing son will soon face the basic gift of sexual attraction – so unembarrassed in this eighth exhortation he addresses it directly. He first addresses the fatal folly of adultery (5:1-14) and then contrasts it to the beauty of sexuality in marriage (5:15-23). Of interest is that in vv.2,3 he contrast “lips” of the wise man and the unchaste wife. We co</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">uld think that the trouble begins with the first kiss, but it seems more likely that it refers to the speech of each. Affection (giving attention) and flirting verbally (speech/lips) are the first line of battle against adultery. Guarding truth with what one says is the best initial defense against being seduced by flattery. Remember Joseph and Potiphar’s seductive wife. Men are sucker’s for flattery stroking the masculine ego – so truth spoken out of our lips guards and protects us. As vv.5-6 show we are dealing with a life and death issue – all the more reason for truth on the lips!</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">5:7-14</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Our culture showcases and glamorizes adultery – but none show the consequences later on. So this wise Dad doesn’t just say, “Don’t do it!” – he displays the consequences of adultery and makes these even more emotively powerful by letting the son hear what he will surely himself confess, if he does commit adultery (vv.12-14). This personalization is not merely of the consequences (economic ruin, social collapse, and personal physical pain). But the voiced confession of the son shows the deep remorse over warning, after warning being not simply ignored, but hated and spurned. Remorse and regret are little comfort when wisdom is rejected.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">5:15-23</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Contrary to common thinking, neither wisdom nor Christianity are prudish about sex. The whole of Scripture is clear that pleasure and protection, not just simply procreation, are God’s idea for human sexuality. But all sin is a parasite of the good gifts of God. Sex is God’s idea and His gift to humans. But sin tries to deceive us by exalting sex at the wrong time, in the wrong place, in the wrong way, with the wrong pe</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">rson and say – this is good. The wise father beautifully, lushly, sensually invites the son to see and enjoy sexuality in monogamy – picturing its sensual, satisfying pleasure, highlighting its protection by contrasting it from debased adultery and finally showing forth its protection by keeping us from the all-seeing Lord’s punishment of sin. Our good God, Who designed every nerve of the body, designed it for exquisite, or should I also say erotic, enjoyment – when rightly used!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 8-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">6:1-4</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Dad seemingly now thinks of three other dangerous situations and warns the son to avoid these. He highlights 3 potential actions that can lead to big troubles – economically and morally. Just as with the foolish adulteress which begins seemingly harmlessly with only flattery, so here in three foolish situations words naively pledged for another (vv.1-5), progresses to sluggardly needs (vv.6-11), and then overt troublemaki</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">ng for others (vv.12-19). First, he says, not simply that it is foolish to have unsecured debt but that it is doubly foolish and dangerous to personally secure a debt for someone else by pledging or promising to pay by your person or your goods. He says this is so subtly dangerous that we should make all haste, and all effort necessary to free ourselves from such a trap. Do not let impulsive generosity enslave you to someone you don’t know by trying to help someone you do know! IF you have – do not sleep until you have undone the unwise pledge!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 9-a:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">6:6-11</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Dad knows that sometimes a walk in nature with careful observation is the best method to learn wisdom. To warn against the second of three kind of ways to suffer self-inflicted economic problems, the son is commanded to go and study the ants. He says that their self-motivated discipline, timely foresight and orderly industry protect their future needs. Thus this tiny little creature stands in huge, bold contrast to the slothful, lazy, postponing sluggard who desires much and does too little, too late. The warning is clear – consequences will come and come with a vengeance. Poverty and scarcity are forceful and unpredictable – very real and very dangerous. Lesson – wake up and work, while you can!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 9-b:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">6:12-19</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The third moral danger the father highlights shows the progression is dangerous: careless pledges(6:1-5), then lazy slothfulness (6:6-11) and now deliberate troublemaking (6:12-19). In two sections (vv.12-14 & vv.17-19, each using: the same 5 body parts, 7 traits of maliciousness, and the same ending regarding social conflict) Dad portrays the sinister traits of a socially disruptive troublemaker. But in the middle (vv.15,16) he clearly warns that this kind of person is committing sudden calamity of self-destruction by doing what is detestable to the Lord. READ SLOWLY noting the repetition and reflect on the warning in the middle. What one does with his body does have social impact, and one cannot do what the Lord hates and not suffer consequences.</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 9-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">6:20-24</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> A strong, right relationship protects us from the seductive, wrong relationship. This dad is obviously quite frightened by the deadly consequences of adultery and the seductive powerful inducements of an unfaithful woman to a young man. So, before he portrays the deadly consequences, he first exhorts the son regarding the protective reciprocity of a living relationship with God’s Word or commands. He says that 4 conscio</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">us actions by us to cling to God’s truth - insure us of the reciprocal 4 protective actions of God’s truth for the us: Guarding the commandment, not letting them go, continually binding them and fastening them on our heart - in turn insure that the truth will lead us, guard us, talk to us and the commandment will guard us against the seductive, smoothness of sexual flattery of the adulteress. Are you regularly, consciously developing this reciprocal relationship with God’s Word?</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 10-a:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">6:25-29</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> After urging a conscious relationship with God’s word to protect one from the seductive words of the adulteress, the Father now gives the DO NOT exhortation. Switching focus from her lips to her eyes, he says to the son – “Do not let her eyes seduce you into violating the tenth command of our Lord. For if they seduce you to covet her beauty, you are captured!” To help enable this ‘do not’ resistance for the son, the fa</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">ther makes a contrast (v.26) regarding the price or costliness of adultery. Prostitution is costly, it can lead to economic poverty – but adultery is deadly – a precious life hangs in the balance – your life! This certain costliness is then illustrated by the old “fire surely burns!” proverb used twice (vv.27, 28). If this, then surely that – adultery WILL inevitably have severe, burning, branding consequences! It is certain, it will happen. Furthermore, do not think you may be able to avoid them (v.29) – ALL who sexually touch a neighbor’s spouse will, inescapably, face painful, severe consequences. It costs TOO much!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 10-b:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">6:30-35</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> This wise father has seen the devastating destruction that adultery causes. He is here trying to enable his impressionable child to ‘see and feel’ this ruin which lurks behind the seductive flattery and alluring eyes of adultery. He began by encouraging a regular talk with the Scriptures, so as to give us the ability to say “NO!” to adultery’s smooth talk (vv.20-24). He then commanded, “DO NOT do it!” – because the fie</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">ry consequences are severe and inevitably, painfully burning (vv.25-29). Now, by another contrasting of crimes (vv.30-31: theft vs. adultery), he displays the unending and unquenchable personal destruction that justly punishes adultery (vv.32-35). People might have compassion for the hungry desire of a thief – yet even he is still required to give full restoration and retribution. How much more certain, enduring, and ruinously unquenchable is the retribution for adultery! Adultery is the brainless act of self-chosen, self-destruction (v.32). Beatings, public disgrace, shame, reproach only begin the punishment (v.33). Ultimately, wrath and revenge will demand, not just monetary compensation, but one’s very own life. Note how the father brings the young teenager to ‘feel’ this pain personally in v.35 by switching to the ‘you,’ “. . . even if YOU give many gifts.”</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 10-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">7:1-5</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Have you made a verbal commitment (v.4) to be regularly related to God’s truth? With this 10th of 12 poems, the father wishes his child to see, smell and feel the alluring, seductive, if brash, tactics or solicitations to walk away from God. The focus is obviously on sexual sin. But we should also keep in mind that the Old Testament used adultery as a specific sin, which is symptomatic of the spiritual adultery of not lov</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">ing and looking to God Himself for life’s guidance and provisions. So while sexual sin is the focus (still much needed in our culture), any sin that looks away from Jesus to be the provider and guide for our decisions is just as seductive, flattering and deadly. Keep that dual focus (sexual/spiritual) in mind as we read chapters 7 – 9 contrasting two ways with two women (ways of living life). As you read vv.1-5 note the repeated theme of the protective benefits of a conscious, diligent relationship with God’s truth. God’s truth is referred to 8 times (counting 2 pronouns, “them”) and our interaction with His truth calls for 7 deliberate actions. Verse 5 repeats the promise that our purposeful dialogue with God’s word (keeping it, guarding it, v.1) results in His truth protecting (keeping, guarding) us from the adulteress’ seductive talk.</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 11-a:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">7:6-13</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Strong Medicine In A “</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><a href="https://www.facebook.com/hashtag/me2?source=feed_text&epa=HASHTAG"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #365899; text-decoration-line: none;">#Me2</span></a></span><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">” Culture I want to be clear the Scripture says sexual predators can be both male and female. And this scene can be aptly applied to EVERY kind of sin. Main lesson: If one is wise, one will realize ahead of time that if allowing oneself to be at the wrong place, at the wrong time, with the wrong people they are as much susceptible to sin as those they would normally condemn. Wiser still, is the one who knows the sins to which he is particularly susceptible or vulnerable and purposes ahead of time to avoid places, occasions, and people that would likely give solicitations or encouragements to such besetting sins. And even more wise, is one who openly communicates with other godly friends about this struggle and seeks their encouragement and support.<br />Now Proverbs was specifically addressed to males (father and mother to sons), but the principles are equal in application to both female and male. Please note the assumption here is that a gullible, unwise male can be truly seduced by a brazen, bold, titillating adulteress. It is not addressing the equivalent rape by the brutish, defiling strength of a male predator. The father uses a bird’s-eye view approach to portray in seemingly slow motion the scene of such a seduction of a gullible young man and insightfully highlights the brash, cheeky, shameless seduction by a purposeful, unrestrained, unfaithful wife. Lesson: If I foolishly permit myself to be in the wrong place, at the wrong time, with the wrong person I too can sin grievously! READ SLOW – GAIN WISDOM!</span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 11-b:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">7:14-20</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The wise father continues his slow-motion depiction of a gullible young man being brazenly seduced. He moves from her titillating dress, bold approach and brazen actions (vv.6-13) to highlight the smooth, subtle verbal barrage with which she batters past the lad’s defenses (vv.14-20). Before her blatant proposition to have sexual relations (vv.18-20) she oils the downward slide by spiritualizing the occasion (v.14), </span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">idolizing the lad as specially chosen (v.15) and glamorizing her luxuriant, sensual accommodations (vv.16,17). Then comes the erotic invitation or command beaconing long, leisurely fun and pleasure. The final guard is breached addressing the man’s fears of being caught and facing consequences. She doesn’t try to say it is okay or right, just that he need not worry about getting caught!<br />Now we men, who may think we are not gullible, or ladies who think this is only for men. Remember the principles apply far beyond sexual sin to any sin’s subtle solicitations and false promises. And these same tactics are as old as Eden. READ SLOWLY, SEE WITH FEAR – wisdom is trying to make us wise!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 11-c:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">7:21-23</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Take heed that you do not suddenly stumble and fall! The wise father now shifts from his slow motion, bird’s eye portrayal of the woman’s smooth, seductive words (vv.14-20) to the real-time sudden, gripping and horrible fall of the unsuspecting lad into the clutches of the adulteress and unto his death. The father first describes the prior scene of her seductive speech as being immensely persuasive and compelling</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">. Then he notes that her intent is achieved – she turns him aside and impelled the ‘hunk’ to enter her lair. The climactic moment stands vividly frozen (v.22a) – the gullible suddenly capitulates, hormones take over, caution and reason are blindly overcome.<br />This sudden capture brings three parallel scenes to the father's mind which he now portrays. His movie shows three scenes of animals unknowingly, deceptively being taken captive and killed (v.22b-23a). The ox’s strength is overcome by ignorantly entering the wrong place. The stag’s grace did not see the noose in which it put its foot. The bird, swiftly flying was suddenly caught in the net. All find the consequences bloody – the hunter’s arrow splits the liver! The gullible lad, like these dumb animals, does not know – adultery will cost him his life (vv. 23b, 2a, 27)!</span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1d2129; font-family: Arial, sans-serif;">LESS IS MORE - SLOWLY READING PROVERBS Week 12-a:</span><span style="color: #1d2129; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"><br />
<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">7:24-27</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The consequence of sin IS death. The father turns off his movie (vv.6-23), and looks directly into the eyes of his sons. He seems to take a breath and then makes a solemn solicitation that they listen and pay conscious attention to him and wisdom (v.24). He knows they must choose whom they listen to and whom they believe. The seduction of sin is in with smooth words, the wisdom of the father is also with words. He t</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">hen doubly admonishes (v.25), “Do NOT” turn aside or be duped. “Choose to whom you will listen. But choose wisely!” He continues, to explain two reasons for his impassioned admonition (vv.26,27). This outwardly beautiful adulteress has toppled a multitude of powerful men unto death. Her house, which see lavishly described as pleasure filled, is, in reality, the foyer leading to DEATH. This father is not yet finished. He will next display the attractive, godly other lady that can allure us away from sin and the adulteress – Dame Wisdom (8:1-36).</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov. 8:1-5</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Appeal And Beauty Of Dame Wisdom – We often feel that we only encounter solicitations to sin. But this poem (chapter 8) reminds us that there is another voice wooing us and calling for a commitment. Just as Lady Folly goes hunting (chapter 7), so Dame Wisdom openly appeals to all to clearly see her attractive features and choose life. If we will but open our eyes and ears we too will see the good, true and beautiful </span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">voice of Dame Wisdom alluring us to wisdom and life. Let’s let her lead us into this discovery as we investigate this poem.<br />With an opening question we are immediately involved in the attentiveness to Wisdom’s voice – asked to acknowledge the reality of her calling. In vv.1-3 she asserts her impassioned appeals: calling out, raising her voice, crying aloud. And she is not just in the classroom, but out in the most public places, prominent in the city and market place – vying with any and all with her beauty of goodness. She appeals to all (vv.4-5), but especially the young and gullible. Her aim is that we learn shrewd understanding. She calls for us to decide and fix our hearts on her voice – before entering the city and its seductive lies. She is not bashful, she is boldly asking for our attention and allegiance. Dame Wisdom knows she will do us good – thus she pleas for us to observe, to hear, to give our ear and heart to her presence and appeals.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov. 8:6-11</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> This book knows we live in a very ‘noisy’ world where many voices are wooing us to give attention and allegiance to them. Madam Folly pursues with her smooth voice; and we just saw (vv.1-5) that Dame Wisdom is publicly, clearly calling with a loud voice. Both ladies know that to hear, is not to listen, and to listen, is not to choose, so both women give their motivations for listening and choosing them.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Dame Wisdom herself directly appeals for conscious, attentive listening (v.6) to her verbal (lips, palate, mouth) words and speech. The motivations or benefits (vv.6-8) of such purposed attention is the ethical and moral excellence or flawlessness of her words. Her words are reliable descriptions of ultimate reality, not deceptive or twisted manipulations.<br />But she knows this excellence is not appreciated by all but only by those who make a commitment to personal take them to heart (v.9), thus she also appeals for ‘listeners’ to become those who choose her and her words amidst the din of other voices. This choice entails understanding that she is more valuable and priceless (vv.10-11) than gold, silver, jewels – than all ‘things!’ Are we consciously aware and attentive to the calling voices, and are we choosing to listen to Dame Wisdom? He who is wise listens and chooses carefully!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.8:12-21</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The Beautiful Goodness and Power of Dame Wisdom – After appealing for attention Dame Wisdom shares her name, Wisdom, and by this reveals the goodness of her inner character. She expresses seven beautiful traits (vv.12,14) which are hers to share. She reveals that she hates what the Lord hates – three traits which would destroy the beauty of her seven traits (v.13). The lady shows the power of such goodness by asse</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">rting that it is by her, by her character, that ALL levels of rulers of righteousness do so through her (vv.15,16). Good civil servants hate evil and have wisdom’s characteristics!<br />But this lady is discriminating about with whom she shares such beauty and power. This beauty of character has the power to empower and enrich, but it comes – not to those who seek power and riches – but to those who diligently seek and love Dame Wisdom (vv.17,21)! This lady will love (v.17) and give enduring and just wealth to those whose character will not be corrupted or possessed by riches, but who will use treasures for righteousness and justice (v.20). Are we diligently seeking to BE good or are we seeking goods? Do we love beautiful inner character or beautiful things?</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.8:22-26</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Dame Wisdom has just made some audacious and outlandish claims of what she offers to those who love her – excelling understanding, ability to rule wisely and enduring wealth (vv.12-21). The obvious question in face of such claims is – “How can you claim that? On what basis do we know that you can do what you promise?” </span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">All businesses want you to know they are experienced. How many times do you see, “In business since . . .”? Many professionals want you to know where they studied or trained – thus the presence of degrees and certifications hanging upon walls. All this to say, “I am trustworthy, I know what I am doing, you can rely upon me!” But what Dame Wisdom says is that there are NONE who have the intimacy of relationship and length of experience in ordering life on earth as she. She points to Whom she owes her existence and authority – Yahweh, the eternal Creator Himself. HE begot her, HE formed her, HE brought her forth. She is skilled in life because of her intimacy with the Creator of life. And she points to the fact thate she precedes all other earthly creatures – with twelve temporal indicators she says, “I have the most experience in life!” Dame Wisdom wants us to know that we can trust her!</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";"></span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.8:27-31</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> When someone is asking us to trust their perspective we so often question their authority, “How do you know?” And occasionally we are surprised by the answer, “I was there!” This is the essence of what Dame Wisdom shares in these verses. Not only was she present, but she rejoiced, delighted in and celebrated the goodness of God’s ordered and structured cosmos – especially with a frolicsome merriment in humanity! B</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">ecause she knows the order and structure of the created earth and especially delights in created humanity, she is inviting them to follow her call to the way of wisdom.<br />Note there are two sections, one focusing upon the Lord’s creative ordering and the second on Dame Wisdom’s constancy of joyful celebrating and delighting before the Lord in His creating, especially in humanity. Note the seven actions of the Lord ordering his creation (vv.27-29), but don’t overlook the emphasis – Dame says, “I was there!” when and while He was doing that. Then she tells us of her excited response to such creative ordering (vv.30-31). I would suggest that Bruce Waltke’s translation of v. 30 is more contextually accurate. It reads: “And I was beside Him constantly; and I was delighting [before Him] day after day, celebrating before Him at all times.” The verses first emphasize her actions with a delight – celebrate – celebrate – delight, she shows how overjoyed she was. Then the intensity is shown by the constancy, day after day, at all times – not one moment was anything but joyfully good. But the supreme object of such joy was in humanity! Trust Her!!!</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.8:32-36</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Dame Wisdom and “The Good Life” It does not require a scientist to observe that our culture is filled with people who have vastly differing and distinct visions of what ‘the good life’ consists. If we will pay attention, we will hear many voices noisily promoting that which will make us happy or successful or comfortable or intelligent or whatever it is we think we truly want. In this crowd of voices, Dame Wisdom h</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">as been loudly calling, competing for attention. She now concludes with a final triune call, not just to hear her voice, but to LISTEN to her! She again speaks of the blessedness, wisdom, and favor that comes to one who finds her. But she warns – it will require diligent attentiveness, vigilance amidst the crowded world of voices to not miss her. She again uses the ultimate issues of life, in contrast, to show us what is at stake in our listening – Favor or Violence, in reality, LIFE or DEATH!<br />Are we conscious of listening? Are we conscious of to whom we are listening? It is a noisy world – we need to train our ears to listen to the voice of Wisdom!</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.9:1-6</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The lengthy introduction (Chapters 1-9) is now nearing its climax. The length heightens the importance of this life and death issue about which the collection of proverbs is aimed. The life of the young, inexperienced, gullible future generation lies at risk in a fallen world and to whom they listen determines their destiny. With this chapter the final appeal is made as the two ways of Dame Wisdom and the Woman Foll</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">y have now prepared their banquets and the final appeal is sent out and the consequences again made plain. This prologue invites diligent attention to the forthcoming collection of proverbs (rest of book) aimed to make one wise. But first, there is one final, intense appeal.<br />The banquet of Dame Wisdom is first described (vv.1-6), then the poet’s counsel to embrace wisdom (vv.7-12), before the Woman Folly’s banquet (vv.13-18). First, the preparation of Dame Wisdom is extravagant and generous: a beautiful residence (v.1), a sumptuous feast (v.2) and an open, gracious, intense appeal to enjoy (v.3). Then is voiced again another final call from Dame Wisdom (vv.4-6). Her target audience is the gullible, senseless youth, who are at risk, who are our future. She offers her food and drink that will result in life and insight for life. She invites chosen action or response: turn aside, come, dine, drink, leave your ways, proceed on the way of wisdom. To whom shall we listen, to whom shall we respond?</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.9:7-12</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> Open Responsiveness Is The Key The poet interrupts his poem contrasting the invitations to the two banquets of Woman Folly and Dame Wisdom with another strong contrast of the consequences of differing responses to their invitation. By showing these possible responses the poet again hopes to allure the young to a proper response. The three parts show first the differing results stemming from the response of scoff</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">ing mockers and the wise (vv.7-9). The arrogant mocker does not listen, is not open to discipline or correction and the result is shame, hurt, and hatred – relational pain! But the wise is open to correction, loves those correcting and becomes more wise and intelligent.<br />Verse 10 is the linking middle, showing the foundation of the contrasting responses is the fear of the Lord. And the foundation of the multiple benefits of wisdom (vv.11,12) is said to be the knowledge and insight of the Holy One (v.10b). The Benefits of wisdom are multiple and marvelous: long, full life, more wisdom, less guilt. He who seeds best for himself will be openly receptive and gladly responsive to Dame Wisdom.</span></div>
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<b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Prov.9:13-18</span></b><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> The long, extended, stark contrast between wisdom and folly is brought to a dramatic conclusion with the last word being death and the grave. Trying to provoke and prod the uncommitted youth with one final scene. The outwardly riotous, rootless, restless Woman Folly is inwardly gullible, self-deceived and deceiving, as she herself does not know the consequences of her lusts. Yet she pompously positions herself pu</span></span><span style="color: #333333; font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman";">blicly and prominently. Her voice is insistent and her invitation both targeted to the susceptible and scandalously promising both natural and pleasurable (v.17) It’s only natural – an appetite like food and water. It’s so delicious – sweet and pleasant. But once entering her house, too late the ghastly truth is seen: death and a deep grave are the realities.<br />With this ghoulish scene, the father ends the long, passionate prelude He has sought to invite a response of attentive, alert pursing and engaging with the collection of wise proverbs now about to be presented. Nothing less than life and death are at stake, eternal implications flow from one's response to the voice of wisdom. May God give us a fear of the Lord as we begin the journey proper through this collection of proverbs?</span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-29844860464156600362019-02-17T12:50:00.001-08:002019-02-17T12:50:07.787-08:00Like a River Glorious links<div dir="ltr" style="text-align: left;" trbidi="on">
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Like a River Glorious</h1>
https://www.reviveourhearts.com/radio/revive-our-hearts/river-glorious/<br />
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http://www.flipmichaels.com/like-a-river-glorious/<br />
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https://<b>hymnary.org</b>/text/like_a_river_glorious</div>
Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-21176649843394632062019-02-17T12:48:00.000-08:002019-02-17T12:48:06.145-08:00Eight Attributes of God<div dir="ltr" style="text-align: left;" trbidi="on">
This list of attributes of God that was designed to be used by children's Sunday school.<br />
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“<b>AN UNKNOWN GOD CAN NEITHER BE TRUSTED, SERVED, OR WORSHIPED</b>.”</div>
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<b><span style="font-size: large;">HOLY</span>(TRANSCENDENT AND PURE)</b><br />
<b>Definition:</b> God is exalted* and sinless pure. *in the sense that He is separate from and above everything else<br />
<b>Key verses:</b> Psalm 24:3-4a<br />
<i>“Who may ascend into the hill of the Lord? </i><br />
<i>Or who may stand in His holy place? </i><br />
<i>He who has clean hands and a pure heart…</i>”<br />
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<b>Explanation:</b> This verse shows the two parts of God’s holiness. He is far above us and He is without any sin. The part that talks about “ascending into the hill of the Lord” emphasizes that God is above and beyond us. The part that talks about “clean hands and a pure heart” shows that God cannot sin or be around sin.</div>
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<b><span style="font-size: large;">GOOD</span></b><br />
<b>(LOVE, MERCY, GRACE)</b><br />
<b>Definition:</b> God desires to do good things for us.<br />
<b>Key verses: </b><br />
“<i>O give thanks to the Lord; for He is good; </i><br />
<i>for His mercy endures forever.</i>”<br />
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Psalm 118:1; 136:1 (Psalm 100:5; 106:1; 118:29; 145:9 are have close to the same wording)</div>
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<b>Explanation:</b> God is full of good will toward men. (It may not be very theological, but the word “kind” is one that the children will understand.) God’s goodness and benevolence are shown in at least three ways: His Love: (others are His primary concern.), His Mercy (compassionate), and His Grace (giving gifts even when we do not deserve it).</div>
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<span style="font-size: large;"><b>TRUE (FAITHFUL)</b></span><br />
<b>Definition:</b> Everything that God says will happen.<br />
<b>Key verse:</b> Psalm 33:4<br />
“<i>For the word of the Lord is right, </i><br />
<i>And all His work is done in truth.</i>”<br />
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<b>Explanation: </b>Emphasize that God speaks the truth and keeps His word. Numbers 23:19 and Titus 1:2 both say that God cannot lie. However, God is not only accurate in what he says. He is also steady and faithful in what he does and how he keeps His word.</div>
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<b><span style="font-size: large;">JUST (RIGHTEOUSNESS)</span></b><br />
<b>Definition:</b> God does what is right and rewards everyone for what they do.<br />
<b>Key verses:</b> Proverbs 21:2b-3<br />
“... <i>the Lord weighs the hearts. </i><br />
<i>To do righteousness and justice </i><br />
<i>Is more acceptable to the Lord than sacrifice.”</i><br />
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<b>Explanation:</b> This verse doesn’t follow the “God is …” formula often used to proof text an attribute of God, but it helps us emphasize two things. First, God is considering (“weighs the heart”) our actions, words and thoughts. Second, being righteous and just is important to God.</div>
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<b><span style="font-size: large;">ETERNAL</span></b><br />
<b>Definition:</b> God has no beginning or ending.<br />
<b>Key verse:</b> Revelation 1:8<br />
“<i>I am the Alpha and the Omega, the Beginning and the End, says the Lord, who is and who was and who is to come.</i>..”<br />
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<b>Explanation:</b> "There is a difference between being immortal and being eternal. Man is immortal —that is, his soul will never die; but God is eternal —He has neither beginning nor ending. ” Jesus said “<i>Before Abraham was, I AM</i>.” (John 8:59) The laws of time do not affect God.</div>
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<b><span style="font-size: large;">IMMUTABLE</span></b><br />
<b>Definition:</b> God never changes..<br />
<b>Key verses:</b> Malachi 3:6a<br />
“..<i>.I the LORD do not change</i>…”<br />
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<b>Explanation:</b> God is unchanging in His being (what He is), His perfections, His purposes, and His promises. He responds to events and choices we make, but is always consistent in His response. Immutable does not mean immobile.</div>
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<b><span style="font-size: large;">INFINITE</span></b><br />
(OMNISCIENCE, OMNIPRESENT, OMNIPOTENT)<br />
<b>Definition:</b> God cannot be measured.<br />
<b>Key verses:</b> Job 11:7b-8a<br />
"<i>Can you find out the limits of the Almighty? </i><br />
<i>They are higher than heaven--what can you do?</i>”<br />
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<b>Explanation:</b> God is without any limits. There is no end or limits to his knowledge, strength, location and other perfections. Emphasize the “omni” terms and their meanings. (omniscient -all knowing), (omnipotent -nothing is too hard for God, even though He chooses not to do some things.) (omnipresent -God does not fill up the universe like water fills a glass, but he is present everywhere we are or can be.).</div>
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<b><span style="font-size: large;">SOVEREIGN</span></b><br />
<b>Definition:</b> God rules all and does all that He pleases.<br />
<b>Key verses:</b> Isaiah 46:9-10<br />
<i>“I am God, and there is no other... </i><br />
<i>My counsel shall stand, </i><br />
<i>and I will do all My pleasure,” </i><br />
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<b>Explanation:</b> God governs the world and works through our choices to accomplish His purposes. God has the ability, the authority, and the freedom to do everything He chooses.</div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-31345637889885362362019-01-29T21:18:00.001-08:002019-01-29T21:18:14.636-08:00Communism - Capitalism Definitions American Heritage Dictionary<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Times New Roman","serif"; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">com·mu·nism<o:p></o:p></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";"> (kŏm′yə-nĭz′əm)<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">n.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">1. </span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">A theoretical economic system characterized by the collective
ownership of property and by the organization of labor for the common advantage
of all members.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">2. Communism</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">a. </span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">A system of
government in which the state plans and controls the economy and a single, often
authoritarian party holds power, claiming to make progress toward a higher social
order in which all goods are equally shared by the people.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in;">
<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">b. </span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The Marxist-Leninist
doctrine advocating revolution to overthrow the capitalist system and establish
a dictatorship of the proletariat that will eventually evolve into a perfectly egalitarian
and communal society.<o:p></o:p></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";">
<hr align="left" noshade="" size="1" style="width: 135.0pt;" width="225" />
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">[French </span><i><span style="font-family: "Courier New"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">communisme</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">, from </span><i><span style="font-family: "Courier New"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">commun</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">, <i>common</i>, from Old French, from Latin </span><i><span style="font-family: "Courier New"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">commūnis</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">; see <b>commune</b><sup>2</sup>.]<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">American
Heritage® Dictionary of the English Language</span></i><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">,
Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing
Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights
reserved.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">cap·i·tal·ism<o:p></o:p></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";"> (kăp′ĭ-tl-ĭz′əm)<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">n.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></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";">An economic system in which the means of production and distribution are privately or corporately owned anddevelopment occurs through the accumulation and reinvestment of profits gained in a free market.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">American Heritage® Dictionary of the English Language</span></i><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">, Fifth Edition. Copyright © 2016 by
Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin
Harcourt Publishing Company. All rights reserved.<o:p></o:p></span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-82526208608348464832019-01-29T20:00:00.000-08:002019-01-29T20:00:05.849-08:00Key Differences Between Shia and Sunni Muslims<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="https://www.thoughtco.com/difference-between-shia-and-sunni-muslims-2003755" style="background-color: white; font-family: Lato, HelveticaNeueBold, HelveticaNeue-Bold, "Helvetica Neue Bold", HelveticaBold, Helvetica-Bold, "Helvetica Bold", HelveticaNeue, "Helvetica Neue", Helvetica, Arial, sans-serif;">https://www.thoughtco.com/difference-between-shia-and-sunni-muslims-2003755</a><br />
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<span style="font-size: small; font-weight: normal;"><a href="https://www.thoughtco.com/humanities-4133358"><span style="color: #de2229;">Humanities </span></a><a href="https://www.thoughtco.com/religion-and-spirituality-4133211" style="box-sizing: border-box; outline: 0px; transition: color 0.15s ease-out 0s;"><span style="color: #a8a8a8;"><span style="box-sizing: border-box;">›</span></span><span style="color: #de2229;"> Religion & Spirituality</span></a><o:p></o:p></span></div>
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<span style="font-size: x-large;">Key Differences Between <u>Shia</u> and <u>Sunni</u> Muslims</span></h1>
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<span style="font-size: small;"><span class="bylinecontainer"><a href="https://www.thoughtco.com/huda-2003678" style="box-shadow: rgb(0, 163, 201) 0px -2px 0px inset; box-sizing: border-box; outline: 0px; transition: all 0.15s ease-in-out 0s;"><span style="box-sizing: border-box; display: inline-block; padding-left: 0.2rem;"><span style="color: #0086a6;">Huda</span></span></a> </span></span><span style="font-family: Lato, HelveticaNeueBold, HelveticaNeue-Bold, "Helvetica Neue Bold", HelveticaBold, Helvetica-Bold, "Helvetica Bold", HelveticaNeue, "Helvetica Neue", Helvetica, Arial, sans-serif; font-size: small; font-weight: normal;">Updated September 24, 2018</span></h1>
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<span style="font-family: Georgia, serif;"><span style="background-color: white;"><span style="font-size: small; font-weight: normal;">Sunni</span><span style="font-size: small; font-weight: normal;"> and Shia Muslims share the most fundamental </span></span><a data-component="link" data-ordinal="1" data-source="inlineLink" data-type="internalLink" href="https://www.thoughtco.com/introduction-to-islam-2004096" style="background-color: white; box-shadow: rgb(0, 163, 201) 0px -2px 0px inset; box-sizing: border-box; font-size: medium; font-weight: normal; outline: 0px; transition: all 0.15s ease-in-out 0s;"><span style="color: #0086a6; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">Islamic</span></a><span style="background-color: white; font-size: small; font-weight: normal;"> beliefs and articles of faith and are the two main sub-groups in Islam. They do differ, however, and that separation stemmed initially, not from spiritual distinctions, but political ones. </span><span style="background-color: yellow; font-size: small; font-weight: normal;">Over the centuries, these political differences have spawned a number of varying practices and positions which have come to carry spiritual significance</span><span style="background-color: white; font-size: small; font-weight: normal;">.<o:p></o:p></span></span></div>
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<span style="font-family: Helvetica, sans-serif;"><span style="font-size: large;">The Five Pillars of Islam</span><span style="font-size: small; font-weight: normal;"><o:p></o:p></span></span></h3>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">The Five Pillars of Islam refer to religious duties to God, to personal spiritual growth, to caring for the less fortunate, self-discipline, and sacrifice. They provide a structure or framework for a Muslim's life, just as pillars do for buildings.<o:p></o:p></span></span></div>
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<span style="box-sizing: border-box;"><span class="mntl-sc-block-headingtext"><span style="font-family: Helvetica, sans-serif;"><span style="font-size: large;">A Question of Leadership</span></span></span></span><span style="font-family: Helvetica, sans-serif; font-size: small; font-weight: normal;"><o:p></o:p></span></h3>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">The division between Shia and Sunni dates back to the death of the Prophet <a data-component="link" data-ordinal="1" data-source="inlineLink" data-type="internalLink" href="https://www.thoughtco.com/biography-of-the-prophet-muhammads-later-life-2004472" style="box-shadow: rgb(0, 163, 201) 0px -2px 0px inset; box-sizing: border-box; outline: 0px; transition: all 0.15s ease-in-out 0s;"><span style="color: #0086a6; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">Muhammad</span></a> in 632. This event raised the question of who was to take over the leadership of the Muslim nation.<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">Sunnism is the largest and most orthodox branch of Islam. The word <em style="box-sizing: border-box;"><span style="font-family: "Georgia","serif";">Sunn,</span></em> in Arabic, comes from a word meaning "one who follows the traditions of the Prophet."<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;"><span style="background-color: yellow;">Sunni Muslims</span><span style="background-color: white;"> agree with many of the Prophet's companions at the time of his death: that the </span><span style="background-color: yellow;">new leader should be elected</span><span style="background-color: white;"> from among those capable of the job. For example, following Prophet Muhammad's death, his close friend and adviser, </span><a data-component="link" data-ordinal="1" data-source="inlineLink" data-type="internalLink" href="https://www.thoughtco.com/abu-bakr-profile-1788544" style="background-color: white; box-shadow: rgb(0, 163, 201) 0px -2px 0px inset; box-sizing: border-box; outline: 0px; transition: all 0.15s ease-in-out 0s;"><span style="color: #0086a6; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">Abu Bakr</span></a><span style="background-color: white;">, became the first Caliph (successor or deputy of the Prophet) of the Islamic nation.<o:p></o:p></span></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;"><span style="background-color: white; color: #282828;">On the other hand,</span><span style="background-color: white; color: cyan;"> </span><span style="background-color: cyan;">some</span><span style="background-color: white; color: #282828;"> Muslims believe that </span><span style="background-color: cyan; color: #282828;">leadership should have stayed within the Prophet's <a data-component="link" data-ordinal="1" data-source="inlineLink" data-type="internalLink" href="https://www.thoughtco.com/family-members-of-the-prophet-muhammad-2004468" style="box-shadow: rgb(0, 163, 201) 0px -2px 0px inset; box-sizing: border-box; outline: 0px; transition: all 0.15s ease-in-out 0s;"><span style="color: #0086a6;">family</span></a></span><span style="background-color: white; color: #282828;">, among those specifically appointed by him, or among Imams appointed by God Himself.<o:p></o:p></span></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">Shia Muslims believe that following the Prophet Muhammad's death, leadership should have passed directly to his cousin and son-in-law, Ali bin Abu Talib. Throughout history, Shia Muslims have not recognized the authority of elected Muslim leaders, choosing instead to follow a line of Imams which they believe have been appointed by the Prophet Muhammad or God Himself.<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">The word <em style="box-sizing: border-box;"><span style="font-family: "Georgia","serif";">Shia</span></em> in Arabic means a group or supportive party of people. The commonly-known term is shortened from the historical <em style="box-sizing: border-box;"><span style="font-family: "Georgia","serif";">Shia't-Ali</span></em>, or "the Party of Ali." This group is also known as Shiites or followers of <em style="box-sizing: border-box;"><span style="font-family: "Georgia","serif";">Ahl al-Bayt</span></em> or "People of the Household" (of the Prophet).<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">Within the Sunni and Shia branches, you can also find a number of sects. For example, in Saudi Arabia, Sunni Wahhabism is a prevalent and puritanical faction. Similarly, in Shiitism, the Druze are a somewhat eclectic sect residing in Lebanon, Syria, and Israel.<o:p></o:p></span></span></div>
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<span style="font-weight: normal;"><span style="box-sizing: border-box;"><span class="mntl-sc-block-headingtext"><span style="font-family: Helvetica, sans-serif;"><span style="font-size: large;">Where Do Sunni and Shia Muslims Live?</span></span></span></span><span style="font-family: Helvetica, sans-serif; font-size: small;"><o:p></o:p></span></span></h3>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;"><span style="background-color: yellow;">Sunni</span><span style="background-color: white;"> Muslims make up an 85 percent majority of Muslims all over the world. Countries like </span><span style="background-color: yellow;">Saudi Arabia, Egypt, Yemen, Pakistan, Indonesia, Turkey, Algeria, Morocco, and Tunisia</span><span style="background-color: white;"> are predominantly Sunni.<o:p></o:p></span></span></span></div>
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<span style="font-family: Georgia, serif;"><span style="font-size: small;"><span style="background-color: white; font-weight: normal;">Significant populations of </span><span style="background-color: white;">Shia Muslims</span><span style="font-weight: normal;"><span style="background-color: white;"> can be found in </span><span style="background-color: cyan;">Iran and Iraq</span><span style="background-color: white;">. Large Shiite minority communities are also in Yemen, Bahrain, Syria, and Lebanon.<o:p></o:p></span></span></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">It is in areas of the world, where Sunni and Shiite populations are in close proximity, that conflict can arise. Coexistence in Iraq and Lebanon, for example, is often difficult. The religious differences are so embedded in the culture that intolerance often leads to violence.<o:p></o:p></span></span></div>
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<span style="font-weight: normal;"><span style="box-sizing: border-box;"><span class="mntl-sc-block-headingtext"><span style="font-family: Helvetica, sans-serif;"><span style="font-size: large;">Differences in Religious Practice</span></span></span></span><span style="font-family: Helvetica, sans-serif; font-size: small;"><o:p></o:p></span></span></h3>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">Stemming from the initial question of political leadership, some aspects of spiritual life now differ between the two Muslim groups. This includes rituals of prayer and marriage.<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">In this sense, many people compare the two groups with Catholics and Protestants. Fundamentally, they share some common beliefs, but practice in different manners.<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">It is important to remember that despite these differences in opinion and practice, Shia and Sunni Muslims share the main articles of Islamic belief and are considered by most to be brethren in faith. In fact, most Muslims do not distinguish themselves by claiming membership in any particular group, but prefer, simply, to call themselves "Muslims."<o:p></o:p></span></span></div>
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<span style="box-sizing: border-box;"><span class="mntl-sc-block-headingtext"><span style="font-family: Helvetica, sans-serif;"><span style="font-size: large;">Religious Leadership</span></span></span></span><span style="font-family: Helvetica, sans-serif; font-size: small; font-weight: normal;"><o:p></o:p></span></h3>
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<span style="font-family: Georgia, serif;"><span style="font-size: small;"><span style="background-color: cyan;">Shia</span><span style="background-color: white; font-weight: normal;"> Muslims believe that </span><span style="background-color: cyan; font-weight: normal;">the Imam is sinless by nature and that his authority is infallible because it comes directly from God</span><span style="background-color: white; font-weight: normal;">. Therefore, Shia Muslims </span><span style="background-color: cyan; font-weight: normal;">often venerate the Imams as saints</span><span style="background-color: white; font-weight: normal;">. They perform </span><span style="background-color: cyan; font-weight: normal;">pilgrimages to their tombs and shrines</span><span style="background-color: white; font-weight: normal;"> in the hopes of divine intercession.<o:p></o:p></span></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;"><span style="background-color: white;">This well-defined </span><span style="background-color: cyan;">clerical hierarchy can play a role in governmental matters as well</span><span style="background-color: white;">. Iran is a good example in which the Imam, and not the state, is the ultimate authority.<o:p></o:p></span></span></span></div>
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<span style="font-family: Georgia, serif;"><span style="font-size: small;"><span style="background-color: white;">Sunni </span><span style="font-weight: normal;"><span style="background-color: white;">Muslims counter that there is no basis in Islam for a hereditary privileged class of spiritual leaders, and certainly </span><span style="background-color: yellow;">no basis for the veneration or intercession of saints. </span><span style="background-color: white;">They contend that</span><span style="background-color: white;">, but rather a </span><span style="background-color: yellow;">trust that is earned and may be given or taken away</span><span style="background-color: white;"> by the people.<o:p></o:p></span></span></span></span></div>
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<span style="font-weight: normal;"><span style="box-sizing: border-box;"><span class="mntl-sc-block-headingtext"><span style="font-family: Helvetica, sans-serif;"><span style="font-size: large;">Religious Texts and Practices</span></span></span></span><span style="font-family: Helvetica, sans-serif; font-size: small;"><o:p></o:p></span></span></h3>
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<span style="font-size: small; font-weight: normal;"><span style="font-family: Georgia, serif;">Sunni and Shia Muslims follow the Quran as well as the Prophet's <a data-component="link" data-ordinal="1" data-source="inlineLink" data-type="internalLink" href="https://www.thoughtco.com/sources-of-islamic-law-2004417" style="box-shadow: rgb(0, 163, 201) 0px -2px 0px inset; box-sizing: border-box; outline: 0px; transition: all 0.15s ease-in-out 0s;"><em style="box-sizing: border-box; transition: all 0.15s ease-in-out 0s;"><span style="color: #0086a6; font-family: Georgia, serif; text-decoration-line: none;">hadith</span></em></a> (sayings) and <em style="box-sizing: border-box;"><span style="font-family: "Georgia","serif";">sunna</span></em> (customs). These are fundamental practices in the Islamic faith. They also adhere to </span> <span style="font-family: Georgia, serif;"><a data-component="link" data-ordinal="2" data-source="inlineLink" data-type="internalLink" href="https://www.thoughtco.com/five-pillars-of-islam-4008936" style="box-shadow: rgb(0, 163, 201) 0px -2px 0px inset; box-sizing: border-box; outline: 0px; transition: all 0.15s ease-in-out 0s;"><span style="color: #0086a6; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">the five pillars of Islam</span></a>: <em style="box-sizing: border-box;"><span style="font-family: "Georgia","serif";">shahada, salat, zakat, sawm, </span></em>and <em style="box-sizing: border-box;"><span style="font-family: "Georgia","serif";">hajj. </span></em><o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">Shia Muslims tend to feel animosity towards some of the companions of the Prophet Muhammad. This is based on their positions and actions during the early years of discord about leadership in the community.<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">Many of these companions (Abu Bakr, Umar ibn Al Khattab, Aisha, etc.) have narrated traditions about the Prophet's life and spiritual practice. Shia Muslims reject these traditions and do not base any of their religious practices on the testimony of these individuals.<o:p></o:p></span></span></div>
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<span style="font-family: Georgia, serif; font-weight: normal;"><span style="font-size: small;">This naturally gives rise to some differences in religious practice between the two groups. These differences touch all detailed aspects of religious life: prayer, fasting, pilgrimage, and more.<o:p></o:p></span></span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-19898731170290419652019-01-07T21:22:00.000-08:002019-01-07T21:22:06.380-08:00misc study materials for Acts 16<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">Acts 16 English Standard Version (ESV)<o:p></o:p></span></b></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">Timothy
Joins Paul and Silas<o:p></o:p></span></b></div>
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<b><span style="font-family: Arial, sans-serif; font-size: 18pt;">16 </span></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Paul</span><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#fen-ESV-27471a" title="See footnote a"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">a</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> came also to Derbe
and to Lystra. A disciple was there, named Timothy, the son of a
Jewish woman who was a believer, but his father was a Greek. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">2 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">He was well spoken of
by the brothers</span><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#fen-ESV-27472b" title="See footnote b"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">b</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> at Lystra and
Iconium. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">3 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Paul
wanted Timothy to accompany him, and he took him and circumcised him
because of the Jews who were in those places, for they all knew that his father
was a Greek. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">4 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">As they
went on their way through the cities, they delivered to them for
observance the decisions that had been reached by the apostles
and elders who were in Jerusalem. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">5 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So the churches were strengthened in the
faith, and they increased in numbers daily.<o:p></o:p></span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">The
Macedonian Call<o:p></o:p></span></b></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">6 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And they
went through the region of Phrygia and Galatia, having been forbidden by the
Holy Spirit to speak the word in Asia. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">7 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And when they had come up
to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did
not allow them. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">8 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So,
passing by Mysia, they went down to Troas. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">9 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And a vision appeared to
Paul in the night: a man of Macedonia was standing there, urging him and
saying, “Come over to Macedonia and help us.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">10 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And when Paul</span><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#fen-ESV-27480c" title="See footnote c"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">c</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> had seen the vision,
immediately we sought to go on into Macedonia, concluding that God had
called us to preach the gospel to them.<o:p></o:p></span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">The Conversion of Lydia<o:p></o:p></span></b></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">11 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So,
setting sail from Troas, we made a direct voyage to Samothrace, and the
following day to Neapolis, </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">12 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">and from there to Philippi, which is a
leading city of the</span><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#fen-ESV-27482d" title="See footnote d"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">d</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> district of Macedonia
and a Roman colony. We remained in this city some days. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">13 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And on the Sabbath day
we went outside the gate to the riverside, where we supposed there was a
place of prayer, and we sat down and spoke to the women who had come
together. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">14 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">One who
heard us was a woman named Lydia, from the city of Thyatira, a seller of purple
goods, who was a worshiper of God. The Lord opened her heart to pay
attention to what was said by Paul. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">15 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And after she was baptized, and her
household as well, she urged us, saying, “If you have judged me to be faithful
to the Lord, come to my house and stay.” And she prevailed upon us.<o:p></o:p></span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">Paul and Silas in Prison<o:p></o:p></span></b></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">16 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">As we
were going to the place of prayer, we were met by a slave girl who
had a spirit of divination and brought her owners much gain by
fortune-telling. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">17 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">She
followed Paul and us, crying out, “These men are servants of the
Most High God, who proclaim to you the way of salvation.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">18 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And this she kept doing for
many days. Paul, having become greatly annoyed, turned and said to the
spirit, “I command you in the name of Jesus Christ to come out of
her.” And it came out that very hour.<o:p></o:p></span></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">19 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But when
her owners saw that their hope of gain was gone, they seized Paul and Silas
and dragged them into the marketplace before the rulers.</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">20 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And when they had brought
them to the magistrates, they said, “These men are Jews, and they are
disturbing our city. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">21 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">They advocate customs that are not lawful
for us as Romans to accept or practice.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">22 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The crowd joined in
attacking them, and the magistrates tore the garments off them and gave
orders to beat them with rods. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">23 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And when they had inflicted many blows upon
them, they threw them into prison, ordering the jailer to keep them
safely. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">24 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Having
received this order, he put them into the inner prison and fastened their
feet in the stocks.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif; font-size: 18.5pt;">The Philippian Jailer Converted<o:p></o:p></span></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">25 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">About
midnight Paul and Silas were praying and singing hymns to God, and the
prisoners were listening to them, </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">26 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">and suddenly there was a great earthquake,
so that the foundations of the prison were shaken. And immediately all the
doors were opened, and everyone's bonds were unfastened. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">27 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">When the jailer woke and
saw that the prison doors were open, he drew his sword and was about to
kill himself, supposing that the prisoners had escaped. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">28 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But Paul cried with a loud
voice, “Do not harm yourself, for we are all here.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">29 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And the jailer</span><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#fen-ESV-27499e" title="See footnote e"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">e</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> called for lights and
rushed in, and trembling with fear he fell down before Paul and
Silas. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">30 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Then he
brought them out and said, “Sirs, what must I do to be saved?” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">31 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And they
said, “Believe in the Lord Jesus, and you will be saved, you and your
household.”</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">32 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And they
spoke the word of the Lord to him and to all who were in his house. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">33 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And he took them the
same hour of the night and washed their wounds; and he was baptized at
once, he and all his family. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">34 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Then he brought them up into his house and set
food before them. And he rejoiced along with his entire household that he
had believed in God.<o:p></o:p></span></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">35 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But when
it was day, the magistrates sent the police, saying, “Let those men go.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">36 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And the jailer reported
these words to Paul, saying, “The magistrates have sent to let you go.
Therefore come out now and go in peace.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">37 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But Paul said to them,
“They have beaten us publicly, uncondemned, men who are Roman citizens,
and have thrown us into prison; and do they now throw us out secretly? No! Let
them come themselves and take us out.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">38 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The police reported these
words to the magistrates, and they were afraid when they heard that they
were Roman citizens. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">39 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So they came and apologized to them. And they
took them out and asked them to leave the city. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">40 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So they went out of the
prison and visited Lydia. And when they had seen the brothers, they
encouraged them and departed.<o:p></o:p></span></div>
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<b><span style="font-family: Arial, sans-serif; font-size: 9pt; letter-spacing: 0.1pt;">Footnotes:<o:p></o:p></span></b></div>
<ol start="1" style="margin-top: 0in;" type="a">
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#en-ESV-27471" title="Go to Acts 16:1"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 16:1</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Greek <i>He</i><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#en-ESV-27472" title="Go to Acts 16:2"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 16:2</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Or <i>brothers and
sisters</i>; also verse </span><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=Acts.16.40&version=ESV"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">40</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#en-ESV-27480" title="Go to Acts 16:10"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 16:10</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Greek <i>he</i><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#en-ESV-27482" title="Go to Acts 16:12"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 16:12</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Or <i>that</i><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=acts+16&version=ESV#en-ESV-27499" title="Go to Acts 16:29"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 16:29</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> Greek <i>he</i><o:p></o:p></span></li>
</ol>
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<b><span style="font-family: Georgia, serif; font-size: 13.5pt;">Timothy Joins Paul
and Silas<o:p></o:p></span></b></div>
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<a href="https://www.blogger.com/null" name="1"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=1"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16:1</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> He
also came to Derbe<sup> <a href="https://www.blogger.com/null" name="v1"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n1">1</a> </sup> and to Lystra.<sup> <a href="https://www.blogger.com/null" name="v2"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n2">2</a> </sup> A disciple<sup> <a href="https://www.blogger.com/null" name="v3"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n3">3</a> </sup> named Timothy was there, the
son of a Jewish woman who was a believer,<sup> <a href="https://www.blogger.com/null" name="v4"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n4">4</a> </sup> but whose father was a Greek.<sup> <a href="https://www.blogger.com/null" name="v5"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n5">5</a> </sup> <a href="https://www.blogger.com/null" name="2"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=2"><b>16:2</b></a> The brothers in Lystra<sup> <a href="https://www.blogger.com/null" name="v6"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n6">6</a> </sup> and Iconium<sup> <a href="https://www.blogger.com/null" name="v7"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n7">7</a> </sup> spoke well<sup> <a href="https://www.blogger.com/null" name="v8"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n8">8</a> </sup> of him.<sup> <a href="https://www.blogger.com/null" name="v9"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n9">9</a> </sup> <a href="https://www.blogger.com/null" name="3"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=3"><b>16:3</b></a> Paul wanted Timothy<sup> <a href="https://www.blogger.com/null" name="v10"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n10">10</a> </sup> to accompany him, and he took<sup> <a href="https://www.blogger.com/null" name="v11"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n11">11</a> </sup> him and circumcised<sup> <a href="https://www.blogger.com/null" name="v12"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n12">12</a> </sup> him because of the Jews who were
in those places,<sup> <a href="https://www.blogger.com/null" name="v13"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n13">13</a> </sup> for they all knew that his
father was Greek.<sup> <a href="https://www.blogger.com/null" name="v14"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n14">14</a> </sup> <a href="https://www.blogger.com/null" name="4"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=4"><b>16:4</b></a> As they went through the towns,<sup> <a href="https://www.blogger.com/null" name="v15"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n15">15</a> </sup> they passed on<sup> <a href="https://www.blogger.com/null" name="v16"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n16">16</a> </sup> the decrees that had been
decided on by the apostles and elders in Jerusalem<sup> <a href="https://www.blogger.com/null" name="v17"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n17">17</a> </sup> for the Gentile believers<sup> <a href="https://www.blogger.com/null" name="v18"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n18">18</a> </sup> to obey.<sup> <a href="https://www.blogger.com/null" name="v19"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n19">19</a> </sup> <a href="https://www.blogger.com/null" name="5"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=5"><b>16:5</b></a> So the churches were being strengthened in
the faith and were increasing in number every day.<sup> <a href="https://www.blogger.com/null" name="v20"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n20">20</a> </sup><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n1"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v1"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Derbe</i> was
a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi
(145 km) from Tarsus.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">map</span></b><span style="font-family: "Arial Narrow", sans-serif;"> For location see </span><a href="http://www.bible.org/assets/netbible/jp1.jpg"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP1</span></a><span style="font-family: "Arial Narrow", sans-serif;">-E2; </span><a href="http://www.bible.org/assets/netbible/jp2.jpg"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP2</span></a><span style="font-family: "Arial Narrow", sans-serif;">-E2; </span><a href="http://www.bible.org/assets/netbible/jp3.jpg"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP3</span></a><span style="font-family: "Arial Narrow", sans-serif;">-E2.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n2"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v2"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Lystra</i> was
a city in Lycaonia about 25 mi (40 km) south of Iconium.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">map</span></b><span style="font-family: "Arial Narrow", sans-serif;"> For location see </span><a href="http://www.bible.org/assets/netbible/jp1.jpg"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP1</span></a><span style="font-family: "Arial Narrow", sans-serif;">-E2; </span><a href="http://www.bible.org/assets/netbible/jp2.jpg"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP2</span></a><span style="font-family: "Arial Narrow", sans-serif;">-E2; </span><a href="http://www.bible.org/assets/netbible/jp3.jpg"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP3</span></a><span style="font-family: "Arial Narrow", sans-serif;">-E2.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n3"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v3"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">3</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And
behold, a disciple.” Here </span><span style="font-family: Arial, sans-serif;">ἰ</span><span style="font-family: "Arial Narrow", sans-serif;">δού</span><span style="font-family: "Arial Narrow", sans-serif;"> (idou) has not been
translated.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n4"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v4"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">4</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> L&N 31.103
translates this phrase “the son of a Jewish woman who was a believer.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n5"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v5"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">5</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>His father was a
Greek.</i> Timothy was the offspring of a mixed marriage between a Jewish
woman (see </span><a href="http://classic.net.bible.org/verse.php?book=2Ti&chapter=1&verse=5"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2 Tim 1:5</span></a><span style="font-family: "Arial Narrow", sans-serif;">) and a Gentile man. On
mixed marriages in Judaism, see <a href="http://classic.net.bible.org/passage.php?passage=Neh%2013:23-27">Neh
13:23-27</a>; </span><a href="http://classic.net.bible.org/passage.php?passage=Ezr%209:1--10:44"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Ezra 9:1-10:44</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/passage.php?passage=Mal%202:10-16"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Mal 2:10-16</span></a><span style="font-family: "Arial Narrow", sans-serif;">; <i>Jub</i>.
30:7-17; <i>m. Qiddushin</i> 3.12; <i>m. Yevamot</i>7.5.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n6"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v6"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">6</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Lystra</i> was
a city in Lycaonia about 25 mi (40 km) south of Iconium.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n7"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v7"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">7</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Iconium</i> was
a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n8"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v8"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> For this sense
of μαρτυρέω (marturew), see BDAG 618 s.v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2</span></a><span style="font-family: "Arial Narrow", sans-serif;">.b.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n9"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v9"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">9</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “who
was well spoken of by the brothers in Lystra and Iconium.” Because of the
awkwardness in English of having two relative clauses follow one another (“who
was a believer…who was well spoken of”) and the awkwardness of the passive verb
(“was well spoken of”), the relative pronoun at the beginning of </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16:2</span></a><span style="font-family: "Arial Narrow", sans-serif;"> (“who”) has been
translated as a pronoun (“him”) and the construction converted from passive to
active at the same time a new sentence was started in the translation.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n10"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v10"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">10</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “this
one”; the referent (Timothy) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n11"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v11"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and
taking him he circumcised him.” The participle λαβ</span><span style="font-family: Arial, sans-serif;">ώ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> (labwn) has been translated as a finite verb due to
requirements of contemporary English style. Paul’s cultural sensitivity showed
in his action here. He did not want Timothy’s lack of circumcision to become an
issue (</span><a href="http://classic.net.bible.org/passage.php?passage=1Co%209:15-23"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1 Cor 9:15-23</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n12"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v12"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">12</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The
verb περιέτεμεν (perietemen) here may be understood as causative (cf. <i>ExSyn</i> 411-12)
if Paul did not personally perform the circumcision.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n13"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v13"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">13</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “who lived in the
area.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n14"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v14"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">14</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The anarthrous
predicate nominative has been translated as qualitative (“Greek”) rather than
indefinite (“a Greek”).<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>His father was Greek.</i> Under Jewish law at least
as early as the 2nd century, a person was considered Jewish if his or her
mother was Jewish. It is not certain whether such a law was in effect in the
1st century, but even if it was, Timothy would not have been accepted as fully
Jewish because he was not circumcised.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n15"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v15"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">15</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “cities.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n16"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v16"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> BDAG 762-63
s.v. παραδίδωμι 3 has “<i>they handed down to them the decisions to
observe</i> </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Ac 16:4</span></a><span style="font-family: "Arial Narrow", sans-serif;">.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n17"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v17"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">17</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">map</span></b><span style="font-family: "Arial Narrow", sans-serif;"> For location
see </span><a href="http://classic.net.bible.org/map.php?map=map5&block=B1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map5 B1</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map6&block=F3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map6 F3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map7&block=E2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map7 E2</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map8&block=F2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map8 F2</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map10&block=B3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map10 B3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp1&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP1 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp2&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP2 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp3&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP3 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp4&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP4 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n18"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v18"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">18</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “for
them”; the referent (Gentile believers) has been specified in the translation
for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n19"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v19"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “observe” or “follow.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n20"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v20"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">20</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> BDAG 437 s.v. </span><span style="font-family: Arial, sans-serif;">ἡ</span><span style="font-family: "Arial Narrow", sans-serif;">μέρα</span><span style="font-family: "Arial Narrow", sans-serif;"> 2.c has “<i>every day</i>” for this phrase.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n21"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v21"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">21</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Phrygia</i> was
a district in central Asia Minor west of Pisidia.<o:p></o:p></span></div>
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<b><span style="font-family: Georgia, serif; font-size: 13.5pt;">Paul’s Vision of the
Macedonian Man<o:p></o:p></span></b></div>
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<a href="https://www.blogger.com/null" name="6"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=6"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16:6</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> They
went through the region of Phrygia<sup> <a href="https://www.blogger.com/null" name="v21"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n21">21</a> </sup> and Galatia,<sup> <a href="https://www.blogger.com/null" name="v22"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n22">22</a> </sup> having been prevented<sup> <a href="https://www.blogger.com/null" name="v23"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n23">23</a> </sup> by the Holy Spirit from
speaking the message<sup> <a href="https://www.blogger.com/null" name="v24"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n24">24</a> </sup> in the province of Asia.<sup> <a href="https://www.blogger.com/null" name="v25"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n25">25</a> </sup> <a href="https://www.blogger.com/null" name="7"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=7"><b>16:7</b></a> When they came to<sup> <a href="https://www.blogger.com/null" name="v26"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n26">26</a> </sup> Mysia,<sup> <a href="https://www.blogger.com/null" name="v27"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n27">27</a> </sup> they attempted to go into
Bithynia,<sup> <a href="https://www.blogger.com/null" name="v28"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n28">28</a> </sup> but the Spirit of Jesus did
not allow<sup> <a href="https://www.blogger.com/null" name="v29"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n29">29</a> </sup> them to do this,<sup> <a href="https://www.blogger.com/null" name="v30"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n30">30</a> </sup> <a href="https://www.blogger.com/null" name="8"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=8"><b>16:8</b></a> so they passed through<sup> <a href="https://www.blogger.com/null" name="v31"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n31">31</a> </sup> Mysia<sup> <a href="https://www.blogger.com/null" name="v32"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n32">32</a> </sup> and went down to Troas.<sup> <a href="https://www.blogger.com/null" name="v33"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n33">33</a> </sup> <a href="https://www.blogger.com/null" name="9"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=9"><b>16:9</b></a> A<sup> <a href="https://www.blogger.com/null" name="v34"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n34">34</a> </sup> vision appeared to Paul
during the night: A Macedonian man was standing there<sup> <a href="https://www.blogger.com/null" name="v35"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n35">35</a> </sup> urging him,<sup> <a href="https://www.blogger.com/null" name="v36"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n36">36</a> </sup> “Come over<sup> <a href="https://www.blogger.com/null" name="v37"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n37">37</a> </sup> to Macedonia<sup> <a href="https://www.blogger.com/null" name="v38"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n38">38</a> </sup> and help us!” <a href="https://www.blogger.com/null" name="10"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=10"><b>16:10</b></a>After Paul<sup> <a href="https://www.blogger.com/null" name="v39"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n39">39</a> </sup> saw the vision, we attempted<sup> <a href="https://www.blogger.com/null" name="v40"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n40">40</a> </sup> immediately to go over to
Macedonia,<sup> <a href="https://www.blogger.com/null" name="v41"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n41">41</a> </sup> concluding that God had
called<sup> <a href="https://www.blogger.com/null" name="v42"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n42">42</a> </sup> us to proclaim the good news
to them.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n22"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v22"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">22</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Galatia</i> refers
to either (1) the region of the old kingdom of Galatia in the central part of
Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose
principal cities in the 1st century were Ancyra and Pisidian Antioch (South
Galatia). The exact extent and meaning of this area has been a subject of
considerable controversy in modern NT studies.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n23"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v23"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">23</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “forbidden.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n24"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v24"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">24</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “word.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n25"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v25"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">25</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Asia”;
in the NT this always refers to the Roman province of Asia, made up of about
one-third of the west and southwest end of modern Asia Minor. Asia lay to the
west of the region of Phrygia and Galatia. The words “the province of” are
supplied to indicate to the modern reader that this does not refer to the
continent of Asia.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n26"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v26"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">26</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> BDAG 511
s.v. κατά B.1.b has “<i>to Mysia</i>” here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n27"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v27"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">27</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Mysia</i> was
a province in northwest Asia Minor.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n28"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v28"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">28</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Bithynia</i> was
a province in northern Asia Minor northeast of Mysia.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n29"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v29"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">29</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “permit”; see BDAG
269 s.v. </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">άω</span><span style="font-family: "Arial Narrow", sans-serif;"> 1.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n30"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v30"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">30</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The words “do this”
are not in the Greek text, but are supplied for stylistic reasons, since
English handles ellipses differently than Greek.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n31"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v31"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">31</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Although the normal
meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be
difficult to get to Troas from where Paul and his companions were without going
through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list
some nonbiblical examples of the meaning “go through, pass through,” and give
that meaning for the usage here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n32"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v32"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">32</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Mysia</i> was
a province in northwest Asia Minor.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n33"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v33"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">33</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Troas</i> was
a port city (and surrounding region) on the northwest coast of Asia Minor, near
ancient Troy.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n34"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v34"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">34</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And
a.” Because of the difference between Greek style, which often begins sentences
or clauses with “and,” and English style, which generally does
not, καί (kai) has not been translated here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n35"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v35"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">35</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The word “there” is
not in the Greek text, but is implied.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n36"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v36"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">36</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The
participle λέγων (legwn) is redundant and has not been translated.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n37"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v37"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">37</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Coming
over.” The participle διαβάς (diabas) has been translated as a finite
verb due to requirements of contemporary English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n38"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v38"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">38</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Macedonia</i> was
the Roman province of Macedonia in Greece.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n39"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v39"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">39</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”;
the referent (Paul) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n40"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v40"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">40</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “sought.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n41"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v41"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">41</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Macedonia</i> was
the Roman province of Macedonia in Greece.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n42"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v42"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">42</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “summoned.”<o:p></o:p></span></div>
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<b><span style="font-family: Georgia, serif; font-size: 13.5pt;">Arrival at Philippi<o:p></o:p></span></b></div>
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<a href="https://www.blogger.com/null" name="11"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=11"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16:11</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> We
put out to sea<sup> <a href="https://www.blogger.com/null" name="v43"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n43">43</a> </sup> from Troas<sup> <a href="https://www.blogger.com/null" name="v44"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n44">44</a> </sup> and sailed a straight course<sup> <a href="https://www.blogger.com/null" name="v45"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n45">45</a> </sup> to Samothrace,<sup> <a href="https://www.blogger.com/null" name="v46"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n46">46</a> </sup> the next day to Neapolis,<sup> <a href="https://www.blogger.com/null" name="v47"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n47">47</a> </sup> <a href="https://www.blogger.com/null" name="12"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=12"><b>16:12</b></a> and from there to Philippi,<sup> <a href="https://www.blogger.com/null" name="v48"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n48">48</a> </sup> which is a leading city of
that district<sup> <a href="https://www.blogger.com/null" name="v49"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n49">49</a> </sup> of Macedonia,<sup> <a href="https://www.blogger.com/null" name="v50"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n50">50</a> </sup> a Roman colony.<sup> <a href="https://www.blogger.com/null" name="v51"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n51">51</a> </sup> We stayed in this city for
some days. <a href="https://www.blogger.com/null" name="13"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=13"><b>16:13</b></a> On the Sabbath day we went outside the
city gate to the side of the river, where we thought there would be a place of
prayer, and we sat down<sup> <a href="https://www.blogger.com/null" name="v52"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n52">52</a> </sup> and began to speak<sup> <a href="https://www.blogger.com/null" name="v53"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n53">53</a> </sup> to the women<sup> <a href="https://www.blogger.com/null" name="v54"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n54">54</a> </sup> who had assembled there.<sup> <a href="https://www.blogger.com/null" name="v55"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n55">55</a> </sup> <a href="https://www.blogger.com/null" name="14"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=14"><b>16:14</b></a> A<sup> <a href="https://www.blogger.com/null" name="v56"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n56">56</a> </sup> woman named Lydia, a dealer
in purple cloth<sup> <a href="https://www.blogger.com/null" name="v57"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n57">57</a> </sup> from the city of Thyatira,<sup> <a href="https://www.blogger.com/null" name="v58"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n58">58</a> </sup> a God-fearing woman, listened
to us.<sup> <a href="https://www.blogger.com/null" name="v59"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n59">59</a> </sup> The Lord opened her heart to
respond<sup> <a href="https://www.blogger.com/null" name="v60"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n60">60</a> </sup> to what Paul was
saying. <a href="https://www.blogger.com/null" name="15"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=15"><b>16:15</b></a> After she and her household were baptized,
she urged us,<sup> <a href="https://www.blogger.com/null" name="v61"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n61">61</a> </sup> “If<sup> <a href="https://www.blogger.com/null" name="v62"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n62">62</a> </sup>you consider me to be a believer in
the Lord,<sup> <a href="https://www.blogger.com/null" name="v63"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n63">63</a> </sup> come and stay in my house.”
And she persuaded<sup> <a href="https://www.blogger.com/null" name="v64"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n64">64</a> </sup> us.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n43"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v43"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">43</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> BDAG 62 s.v. </span><span style="font-family: Arial, sans-serif;">ἀ</span><span style="font-family: "Arial Narrow", sans-serif;">νάγω</span><span style="font-family: "Arial Narrow", sans-serif;"> 4, “as a nautical t.t. (</span><span style="font-family: Arial, sans-serif;">ἀ</span><span style="font-family: "Arial Narrow", sans-serif;">. τ</span><span style="font-family: Arial, sans-serif;">ὴ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">να</span><span style="font-family: Arial, sans-serif;">ῦ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> put a ship to sea), mid. or pass. </span><span style="font-family: Arial, sans-serif;">ἀ</span><span style="font-family: "Arial Narrow", sans-serif;">νάγεσθαι</span><span style="font-family: "Arial Narrow", sans-serif;"> to begin to go by boat, <i>put out to sea</i>.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n44"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v44"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">44</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Troas</i> was
a port city (and surrounding region) on the northwest coast of Asia Minor. See
v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=8"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n45"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v45"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">45</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> BDAG 406 s.v. ε</span><span style="font-family: Arial, sans-serif;">ὐ</span><span style="font-family: "Arial Narrow", sans-serif;">θυδρομέω</span><span style="font-family: "Arial Narrow", sans-serif;"> has “of a ship <i>run a straight course</i>” here;
L&N 54.3 has “to sail a straight course, sail straight to.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n46"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v46"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">46</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Samothrace</i> is
an island in the northern part of the Aegean Sea.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n47"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v47"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">47</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Neapolis</i> was
a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from
Philippi.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n48"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v48"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">48</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">map</span></b><span style="font-family: "Arial Narrow", sans-serif;"> For location
see </span><a href="http://classic.net.bible.org/map.php?map=jp1&block=C1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP1 C1</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp2&block=C1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP2 C1</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp3&block=C1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP3 C1</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp4&block=C1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP4 C1</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n49"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v49"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">49</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tc</span></b><span style="font-family: "Arial Narrow", sans-serif;"> ‡ Or perhaps, “a city
in the first district” (there are a number of textual variants). L&N 1.85
follow the text of UBS<sup>4</sup> and NA<sup>27</sup>here: “In </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=12"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Ac 16:12</span></a><span style="font-family: "Arial Narrow", sans-serif;">…the Greek New Testament
published by the United Bible Societies has adopted a conjectural emendation,
since the more traditional text, πρ</span><span style="font-family: Arial, sans-serif;">ώ</span><span style="font-family: "Arial Narrow", sans-serif;">τη</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">τ</span><span style="font-family: Arial, sans-serif;">ῆ</span><span style="font-family: "Arial Narrow", sans-serif;">ς</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">μερίδος</span><span style="font-family: "Arial Narrow", sans-serif;">, literally ‘first of the district,’ is not only misleading in
meaning but does not reflect the historical fact that Philippi was a city in
one of the four districts of Macedonia but was not a capital city.” The original
text is probably πρ</span><span style="font-family: Arial, sans-serif;">ώ</span><span style="font-family: "Arial Narrow", sans-serif;">τη</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">τ</span><span style="font-family: Arial, sans-serif;">ῆ</span><span style="font-family: "Arial Narrow", sans-serif;">ς</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">μερίδος</span><span style="font-family: "Arial Narrow", sans-serif;"> (prwth th" merido", “first of that district”) as
found in Ì<sup>74</sup> </span><span style="font-family: Arial, sans-serif;">א</span><span style="font-family: "Arial Narrow", sans-serif;"> A C Ψ 33<sup>vid</sup> 36
81 323 945 1175 1891 <i>pc</i>. This has traditionally been translated to
give the impression that Philippi was the capital city of the district, but it
does not necessarily have to be translated this way. The translation of the
article before μερίδος as “that” acknowledges that there were other
districts in the province of Macedonia.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n50"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v50"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">50</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Macedonia</i> was
the Roman province of Macedonia in Greece.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n51"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v51"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">51</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> A <i>Roman
colony</i> was a city whose residents were regarded as Roman citizens,
since such cities were originally colonized by citizens of Rome. From Troas to
Philippi was 130 mi (208 km).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n52"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v52"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">52</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and
sitting down we began to speak.” The participle καθίσαντες (kaqisante")
has been translated as a finite verb due to requirements of contemporary
English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n53"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v53"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">53</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The imperfect
verb </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">λαλο</span><span style="font-family: Arial, sans-serif;">ῦ</span><span style="font-family: "Arial Narrow", sans-serif;">μεν</span><span style="font-family: "Arial Narrow", sans-serif;"> (elaloumen) has been
translated as an ingressive imperfect.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n54"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v54"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">54</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>To the women.</i> Apparently
there were not enough Jews present in Philippi to have a synagogue (ten men
would have been required to have one).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n55"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v55"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">55</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The word “there” is
not in the Greek text, but is implied.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n56"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v56"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">56</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And
a.” Because of the difference between Greek style, which often begins sentences
or clauses with “and,” and English style, which generally does
not, καί (kai) has not been translated here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n57"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v57"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">57</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> On the term
translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n58"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v58"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">58</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Thyatira</i> was
a city in the province of Lydia in Asia Minor.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n59"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v59"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">59</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The words “to us” are
not in the Greek text, but are implied. Direct objects in Greek were often
omitted when clear from the context, but must be supplied for the modern
English reader.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n60"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v60"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">60</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Although BDAG 880
s.v. προσέχω 2.b gives the meaning “<i>pay attention to</i>” here,
this could be misunderstood by the modern English reader to mean merely
listening intently. The following context, however, indicates that Lydia
responded positively to Paul’s message, so the verb here was translated “to
respond.”<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Lydia</i> is one of several significant women in
Acts (see </span><a href="http://classic.net.bible.org/passage.php?passage=Act%2017:4,12,34;18:20"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">17:4, 12, 34; 18:20</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n61"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v61"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">61</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “urged
us, saying.” The participle λέγουσα (legousa) is redundant in English
and has not been translated.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n62"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v62"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">62</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a first class
condition in Greek, with the statement presented as real or true for the sake
of the argument.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n63"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v63"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">63</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “faithful to the
Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one
who confesses the Christian faith <i>believing</i> or <i>a
believer in the Lord, in Christ, in God</i> πιστ. τ</span><span style="font-family: Arial, sans-serif;">ῷ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">κυρί</span><span style="font-family: Arial, sans-serif;">ῳ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=15"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Ac 16:15</span></a><span style="font-family: "Arial Narrow", sans-serif;">.” L&N 11.17 has “one
who is included among the faithful followers of Christ – ‘believer, Christian,
follower.’”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n64"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v64"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">64</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Although BDAG 759
s.v. παραβιάζομαι has “<i>urge strongly, prevail upon</i>,” in
contemporary English “persuade” is a more frequently used synonym for “prevail
upon.”<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: Georgia, serif; font-size: 13.5pt;">Paul and Silas Are
Thrown Into Prison<o:p></o:p></span></b></div>
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<a href="https://www.blogger.com/null" name="16"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=16"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16:16</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Now<sup> <a href="https://www.blogger.com/null" name="v65"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n65">65</a> </sup> as we were going to the place
of prayer, a slave girl met us who had a spirit that enabled her to foretell
the future by supernatural means.<sup> <a href="https://www.blogger.com/null" name="v66"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n66">66</a> </sup> She<sup> <a href="https://www.blogger.com/null" name="v67"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n67">67</a> </sup> brought her owners<sup> <a href="https://www.blogger.com/null" name="v68"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n68">68</a> </sup> a great profit by
fortune-telling.<sup> <a href="https://www.blogger.com/null" name="v69"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n69">69</a> </sup> <a href="https://www.blogger.com/null" name="17"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=17"><b>16:17</b></a> She followed behind Paul and us and kept
crying out,<sup> <a href="https://www.blogger.com/null" name="v70"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n70">70</a> </sup> “These men are servants<sup> <a href="https://www.blogger.com/null" name="v71"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n71">71</a> </sup> of the Most High God, who are
proclaiming to you the way<sup> <a href="https://www.blogger.com/null" name="v72"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n72">72</a> </sup> of salvation.”<sup> <a href="https://www.blogger.com/null" name="v73"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n73">73</a> </sup> <a href="https://www.blogger.com/null" name="18"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=18"><b>16:18</b></a> She continued to do this for many days.
But Paul became greatly annoyed,<sup> <a href="https://www.blogger.com/null" name="v74"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n74">74</a> </sup> and turned<sup> <a href="https://www.blogger.com/null" name="v75"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n75">75</a> </sup> and said to the spirit, “I
command you in the name of Jesus Christ<sup> <a href="https://www.blogger.com/null" name="v76"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n76">76</a> </sup> to come out of her!” And it
came out of her at once.<sup> <a href="https://www.blogger.com/null" name="v77"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n77">77</a> </sup> <a href="https://www.blogger.com/null" name="19"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=19"><b>16:19</b></a> But when her owners<sup> <a href="https://www.blogger.com/null" name="v78"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n78">78</a> </sup>saw their hope of profit<sup> <a href="https://www.blogger.com/null" name="v79"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n79">79</a> </sup> was gone, they seized<sup> <a href="https://www.blogger.com/null" name="v80"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n80">80</a> </sup> Paul and Silas and dragged<sup> <a href="https://www.blogger.com/null" name="v81"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n81">81</a> </sup> them into the marketplace
before the authorities. <a href="https://www.blogger.com/null" name="20"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=20"><b>16:20</b></a> When<sup> <a href="https://www.blogger.com/null" name="v82"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n82">82</a> </sup> they had brought them<sup> <a href="https://www.blogger.com/null" name="v83"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n83">83</a> </sup> before the magistrates, they
said, “These men are throwing our city into confusion.<sup> <a href="https://www.blogger.com/null" name="v84"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n84">84</a> </sup> They are<sup> <a href="https://www.blogger.com/null" name="v85"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n85">85</a> </sup> Jews <a href="https://www.blogger.com/null" name="21"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=21"><b>16:21</b></a> and are advocating<sup> <a href="https://www.blogger.com/null" name="v86"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n86">86</a> </sup> customs that are not lawful
for us to accept<sup> <a href="https://www.blogger.com/null" name="v87"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n87">87</a> </sup> or practice,<sup> <a href="https://www.blogger.com/null" name="v88"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n88">88</a> </sup> since we are<sup> <a href="https://www.blogger.com/null" name="v89"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n89">89</a> </sup> Romans.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="22"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=22"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16:22</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> The
crowd joined the attack<sup> <a href="https://www.blogger.com/null" name="v90"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n90">90</a> </sup> against them, and the
magistrates tore the clothes<sup> <a href="https://www.blogger.com/null" name="v91"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n91">91</a> </sup> off Paul and Silas<sup> <a href="https://www.blogger.com/null" name="v92"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n92">92</a> </sup> and ordered them to be beaten
with rods.<sup> <a href="https://www.blogger.com/null" name="v93"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n93">93</a> </sup> <a href="https://www.blogger.com/null" name="23"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=23"><b>16:23</b></a> After they had beaten them severely,<sup> <a href="https://www.blogger.com/null" name="v94"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n94">94</a> </sup> they threw them into prison
and commanded<sup> <a href="https://www.blogger.com/null" name="v95"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n95">95</a> </sup> the jailer to guard them
securely. <a href="https://www.blogger.com/null" name="24"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=24"><b>16:24</b></a> Receiving such orders, he threw them in the
inner cell<sup> <a href="https://www.blogger.com/null" name="v96"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n96">96</a> </sup> and fastened their feet in
the stocks.<sup> <a href="https://www.blogger.com/null" name="v97"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n97">97</a> </sup><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="25"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=25"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16:25</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> About
midnight Paul and Silas were praying<sup> <a href="https://www.blogger.com/null" name="v98"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n98">98</a> </sup> and singing hymns to God,<sup> <a href="https://www.blogger.com/null" name="v99"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n99">99</a> </sup> and the rest of<sup> <a href="https://www.blogger.com/null" name="v100"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n100">100</a> </sup> the prisoners were listening
to them. <a href="https://www.blogger.com/null" name="26"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=26"><b>16:26</b></a> Suddenly a great earthquake occurred, so
that the foundations of the prison were shaken. Immediately all the doors flew
open, and the bonds<sup> <a href="https://www.blogger.com/null" name="v101"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n101">101</a> </sup> of all the prisoners came
loose.<a href="https://www.blogger.com/null" name="27"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=27"><b>16:27</b></a> When the jailer woke up<sup> <a href="https://www.blogger.com/null" name="v102"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n102">102</a> </sup> and saw the doors of the
prison standing open,<sup> <a href="https://www.blogger.com/null" name="v103"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n103">103</a> </sup> he drew his sword and was
about to kill himself,<sup> <a href="https://www.blogger.com/null" name="v104"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n104">104</a> </sup> because he assumed<sup> <a href="https://www.blogger.com/null" name="v105"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n105">105</a> </sup> the prisoners had
escaped. <a href="https://www.blogger.com/null" name="28"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=28"><b>16:28</b></a> But Paul called out loudly,<sup> <a href="https://www.blogger.com/null" name="v106"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n106">106</a> </sup> “Do not harm yourself,<sup> <a href="https://www.blogger.com/null" name="v107"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n107">107</a> </sup> for we are all here!” <a href="https://www.blogger.com/null" name="29"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=29"><b>16:29</b></a> Calling for lights, the jailer<sup> <a href="https://www.blogger.com/null" name="v108"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n108">108</a> </sup> rushed in and fell down<sup> <a href="https://www.blogger.com/null" name="v109"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n109">109</a> </sup> trembling at the feet of
Paul and Silas. <a href="https://www.blogger.com/null" name="30"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=30"><b>16:30</b></a> Then he brought them outside<sup> <a href="https://www.blogger.com/null" name="v110"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n110">110</a> </sup> and asked, “Sirs, what must<sup> <a href="https://www.blogger.com/null" name="v111"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n111">111</a> </sup> I do to be saved?” <a href="https://www.blogger.com/null" name="31"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=31"><b>16:31</b></a> They replied,<sup> <a href="https://www.blogger.com/null" name="v112"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n112">112</a> </sup> “Believe<sup> <a href="https://www.blogger.com/null" name="v113"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n113">113</a> </sup> in the Lord Jesus<sup> <a href="https://www.blogger.com/null" name="v114"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n114">114</a> </sup> and you will be saved, you
and your household.” <a href="https://www.blogger.com/null" name="32"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=32"><b>16:32</b></a> Then<sup> <a href="https://www.blogger.com/null" name="v115"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n115">115</a> </sup> they spoke the word of the
Lord<sup> <a href="https://www.blogger.com/null" name="v116"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n116">116</a> </sup> to him, along with all those
who were in his house. <a href="https://www.blogger.com/null" name="33"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=33"><b>16:33</b></a> At<sup> <a href="https://www.blogger.com/null" name="v117"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n117">117</a> </sup> that hour of the night he
took them<sup> <a href="https://www.blogger.com/null" name="v118"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n118">118</a> </sup> and washed their wounds;<a href="https://www.blogger.com/null" name="v119"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n119"><sup>119</sup></a><sup> </sup> then<sup> <a href="https://www.blogger.com/null" name="v120"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n120">120</a> </sup> he and all his family<sup> <a href="https://www.blogger.com/null" name="v121"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n121">121</a> </sup> were baptized right away.<sup> <a href="https://www.blogger.com/null" name="v122"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n122">122</a> </sup> <a href="https://www.blogger.com/null" name="34"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=34"><b>16:34</b></a> The jailer<sup> <a href="https://www.blogger.com/null" name="v123"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n123">123</a> </sup> brought them into his house
and set food<sup> <a href="https://www.blogger.com/null" name="v124"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n124">124</a> </sup> before them, and he rejoiced
greatly<sup> <a href="https://www.blogger.com/null" name="v125"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n125">125</a> </sup> that he had come to believe<sup> <a href="https://www.blogger.com/null" name="v126"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n126">126</a> </sup> in God, together with his
entire household.<sup> <a href="https://www.blogger.com/null" name="v127"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n127">127</a> </sup> <a href="https://www.blogger.com/null" name="35"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=35"><b>16:35</b></a> At daybreak<sup> <a href="https://www.blogger.com/null" name="v128"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n128">128</a> </sup> the magistrates<sup> <a href="https://www.blogger.com/null" name="v129"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n129">129</a> </sup> sent their police officers,<a href="https://www.blogger.com/null" name="v130"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n130"><sup>130</sup></a><sup> </sup> saying, “Release those
men.” <a href="https://www.blogger.com/null" name="36"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=36"><b>16:36</b></a> The jailer reported these words to Paul,
saying,<sup> <a href="https://www.blogger.com/null" name="v131"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n131">131</a> </sup> “The magistrates have sent
orders<sup> <a href="https://www.blogger.com/null" name="v132"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n132">132</a> </sup> to release you. So come out
now and go in peace.”<sup> <a href="https://www.blogger.com/null" name="v133"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n133">133</a> </sup> <a href="https://www.blogger.com/null" name="37"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=37"><b>16:37</b></a> But Paul said to the police officers,<sup> <a href="https://www.blogger.com/null" name="v134"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n134">134</a> </sup> “They had us beaten in
public<sup> <a href="https://www.blogger.com/null" name="v135"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n135">135</a> </sup> without a proper trial<sup> <a href="https://www.blogger.com/null" name="v136"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n136">136</a> </sup> – even though we are Roman
citizens<a href="https://www.blogger.com/null" name="v137"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n137"><sup>137</sup></a><sup> </sup> – and they threw us<sup> <a href="https://www.blogger.com/null" name="v138"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n138">138</a> </sup> in prison. And now they want
to send us away<sup> <a href="https://www.blogger.com/null" name="v139"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n139">139</a> </sup> secretly? Absolutely not!
They<a href="https://www.blogger.com/null" name="v140"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n140"><sup>140</sup></a><sup> </sup> themselves must come
and escort us out!”<sup> <a href="https://www.blogger.com/null" name="v141"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n141">141</a> </sup> <a href="https://www.blogger.com/null" name="38"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=38"><b>16:38</b></a> The police officers reported these words
to the magistrates. They were frightened when they heard Paul and Silas<sup> <a href="https://www.blogger.com/null" name="v142"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n142">142</a> </sup> were Roman citizens<sup> <a href="https://www.blogger.com/null" name="v143"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n143">143</a> </sup> <a href="https://www.blogger.com/null" name="39"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=39"><b>16:39</b></a> and came<sup> <a href="https://www.blogger.com/null" name="v144"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n144">144</a> </sup> and apologized to them.
After<sup> <a href="https://www.blogger.com/null" name="v145"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n145">145</a> </sup> they brought them out, they
asked them repeatedly<sup> <a href="https://www.blogger.com/null" name="v146"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n146">146</a> </sup> to leave the city. <a href="https://www.blogger.com/null" name="40"></a><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=40"><b>16:40</b></a> When they came out of the prison, they
entered Lydia’s house, and when they saw the brothers, they encouraged them and
then<sup> <a href="https://www.blogger.com/null" name="v147"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#n147">147</a> </sup> departed.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n65"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v65"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">65</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Now
it happened that.” The introductory phrase </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">γένετο</span><span style="font-family: "Arial Narrow", sans-serif;"> (egeneto, “it
happened that”), common in Luke (69 times) and Acts (54 times), is redundant in
contemporary English and has not been translated.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n66"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v66"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">66</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “who had a spirit
of divination”; <i>Grk</i> “who had a spirit of Python.” According to
BDAG 896-97 s.v. πύθων, originally Πύθων(Puqwn) was the name of the
serpent or dragon that guarded the Delphic oracle. According to Greek
mythology, it lived at the foot of Mount Parnassus and was killed by Apollo.
From this, the word came to designate a person who was thought to have a spirit
of divination. Pagan generals, for example, might consult someone like this. So
her presence here suggests a supernatural encounter involving Paul and her
“spirit.” W. Foerster, <i>TDNT</i> 6:920, connects the term with
ventriloquism but states: “We must assume, however, that for this girl, as for
those mentioned by Origen…, the art of ventriloquism was inseparably connected
with a (supposed or authentic) gift of soothsaying.” It should also be noted
that if the girl in question here were only a ventriloquist, the exorcism
performed by Paul in v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=18"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">18</span></a><span style="font-family: "Arial Narrow", sans-serif;"> would not have been
effective.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n67"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v67"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">67</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “who.”
Because of the awkwardness in English of having two relative clauses follow one
another (“who had a spirit…who brought her owners a great profit”) the relative
pronoun here (“who”) has been translated as a pronoun (“she”) and a new
sentence begun in the translation.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n68"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v68"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">68</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “masters.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n69"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v69"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">69</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> On this term see BDAG
616 s.v. μαντεύομαι. It was used of those who gave oracles.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n70"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v70"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">70</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “crying
out, saying”; the participle λέγουσα (legousa) is redundant in
English and has not been translated. The imperfect verb </span><span style="font-family: Arial, sans-serif;">ἔ</span><span style="font-family: "Arial Narrow", sans-serif;">κραζεν</span><span style="font-family: "Arial Narrow", sans-serif;"> (ekrazen) has been translated as a progressive imperfect.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n71"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v71"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">71</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “slaves.”
See the note on the word “servants” in </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=2&verse=18"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2:18</span></a><span style="font-family: "Arial Narrow", sans-serif;">. The translation “servants”
was used here because in this context there appears to be more emphasis on the
activity of Paul and his companions (“proclaiming to you the way of salvation”)
than on their status as “slaves of the Most High God.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n72"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v72"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">72</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “a way.” The
grammar of this phrase is a bit ambiguous. The phrase in Greek is </span><span style="font-family: Arial, sans-serif;">ὁ</span><span style="font-family: "Arial Narrow", sans-serif;">δ</span><span style="font-family: Arial, sans-serif;">ὸ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">σωτηρ</span><span style="font-family: "Arial Narrow", sans-serif;">ίας (Jodon swthria"). Neither the head noun nor the
genitive noun has the article; this is in keeping with Apollonius’ Canon
(see <i>ExSyn</i> 239-40). Since both nouns are anarthrous, this
construction also fits Apollonius’ Corollary (see <i>ExSyn</i> 250-54);
since the genitive noun is abstract it is most naturally qualitative, so the
head noun could either be definite or indefinite without being unusual as far
as the grammar is concerned. Luke’s usage of </span><span style="font-family: Arial, sans-serif;">ὁ</span><span style="font-family: "Arial Narrow", sans-serif;">δός</span><span style="font-family: "Arial Narrow", sans-serif;"> elsewhere is indecisive as far as this passage is concerned.
However, when one looks at the historical background it is clear that (1) the
woman is shut up (via exorcism) not because her testimony is false but because
of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the
way” is a par excellence description of the new faith throughout Acts. It thus
seems that at least in Luke’s presentation “the way of salvation” is the
preferred translation.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n73"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v73"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">73</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Proclaiming to you
the way of salvation.</i> The remarks were an ironic recognition of Paul’s
authority, but he did not desire such a witness, possibly for fear of
confusion. Her expression <i>the Most High God</i> might have been
understood as Zeus by the audience.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n74"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v74"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">74</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “becoming
greatly annoyed.” The participle διαπονηθείς (diaponhqei") has
been translated as a finite verb due to requirements of contemporary English
style. The aorist has been translated as an ingressive aorist (entry into a
state or condition). See BDAG 235 s.v. διαπονέομαι.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n75"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v75"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">75</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and
turning.” The participle </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">πιστρέψας</span><span style="font-family: "Arial Narrow", sans-serif;"> (epistreya") has
been translated as a finite verb due to requirements of contemporary English
style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n76"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v76"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">76</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “Messiah”; both
“Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been
anointed.”<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n77"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v77"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">77</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> BDAG 1102-3
s.v. </span><span style="font-family: Arial, sans-serif;">ὥ</span><span style="font-family: "Arial Narrow", sans-serif;">ρα</span><span style="font-family: "Arial Narrow", sans-serif;"> 2.c has “<i>at that very time, at once, instantly</i>” for
the usage in this verse.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n78"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v78"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">78</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “masters.”<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n79"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v79"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">79</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> On this use of </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">ργασία</span><span style="font-family: "Arial Narrow", sans-serif;"> (ergasia), see BDAG 390 s.v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">4</span></a><span style="font-family: "Arial Narrow", sans-serif;">. It is often the case that
destructive practices and commerce are closely tied together.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n80"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v80"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">80</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “was
gone, seizing.” The participle </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">πιλαβόμενοι</span><span style="font-family: "Arial Narrow", sans-serif;"> (epilabomenoi) has
been translated as a finite verb due to requirements of contemporary English
style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n81"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v81"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">81</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> On the term </span><span style="font-family: Arial, sans-serif;">ἕ</span><span style="font-family: "Arial Narrow", sans-serif;">λκω</span><span style="font-family: "Arial Narrow", sans-serif;"> ({elkw) see BDAG 318 s.v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n82"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v82"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">82</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And
when.” Because of the difference between Greek style, which often begins
sentences or clauses with “and,” and English style, which generally does
not, καί (kai) has not been translated here.<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n83"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v83"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">83</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “having
brought them.” The participle </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">πιλαβόμενοι</span><span style="font-family: "Arial Narrow", sans-serif;"> (epilabomenoi) has
been taken temporally. It is also possible in English to translate this
participle as a finite verb: “they brought them before the magistrates and
said.”<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n84"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v84"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">84</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> BDAG 309 s.v. </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">κταράσσω</span><span style="font-family: "Arial Narrow", sans-serif;"> has “<i>agitate, cause trouble to, throw into confusion</i>”
for the meaning of this verb.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n85"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v85"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">85</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “being
Jews, and they are proclaiming.” The participle </span><span style="font-family: Arial, sans-serif;">ὑ</span><span style="font-family: "Arial Narrow", sans-serif;">πάρχοντες</span><span style="font-family: "Arial Narrow", sans-serif;"> (Juparconte") has been translated as a finite verb due
to requirements of contemporary English style.<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n86"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v86"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">86</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “proclaiming,”
but in relation to customs, “advocating” is a closer approximation to the
meaning.<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n87"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v87"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">87</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “acknowledge.”<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n88"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v88"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">88</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Customs that are
not lawful for us to accept or practice.</i> Ironically, the charges are
similar to those made against Jesus in </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=23&verse=2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Luke 23:2</span></a><span style="font-family: "Arial Narrow", sans-serif;">, where Jews argued he was
“twisting” their customs. The charge has three elements: (1) a racial element
(Jewish); (2) a social element (unlawful); and (3) a traditional element (not
their customs).<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n89"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v89"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">89</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “we
being Romans.” The participle ο</span><span style="font-family: Arial, sans-serif;">ὖ</span><span style="font-family: "Arial Narrow", sans-serif;">σιν</span><span style="font-family: "Arial Narrow", sans-serif;"> (ousin) has been translated
as a causal adverbial participle.<o:p></o:p></span></div>
<div class="MsoNormal" style="background: #FFFFEE; line-height: normal; margin-bottom: 6.0pt; text-indent: 12.0pt;">
<a href="https://www.blogger.com/null" name="n90"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v90"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">90</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> L&N 39.50 has
“the crowd joined the attack against them” for συνεπέστη (sunepesth)
in this verse.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n91"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v91"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">91</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “tearing
the clothes off them, the magistrates ordered.” The participle περιρ</span><span style="font-family: Arial, sans-serif;">ή</span><span style="font-family: "Arial Narrow", sans-serif;">ξαντες</span><span style="font-family: "Arial Narrow", sans-serif;"> (perirhxante") has been translated as a finite verb due
to requirements of contemporary English style. Although it may be possible to
understand the aorist active participle περιρ</span><span style="font-family: Arial, sans-serif;">ή</span><span style="font-family: "Arial Narrow", sans-serif;">ξαντες</span><span style="font-family: "Arial Narrow", sans-serif;"> in a causative sense (“the magistrates caused the clothes to
be torn off Paul and Silas”) in the mob scene that was taking place, it is also
possible that the magistrates themselves actively participated. This act was
done to prepare them for a public flogging (</span><a href="http://classic.net.bible.org/verse.php?book=2Co&chapter=11&verse=25"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2 Cor 11:25</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/verse.php?book=1Th&chapter=2&verse=2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1 Thess 2:2</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n92"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v92"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">92</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “off
them”; the referents (Paul and Silas) have been specified in the translation
for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n93"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v93"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">93</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The infinitive </span><span style="font-family: Arial, sans-serif;">ῥ</span><span style="font-family: "Arial Narrow", sans-serif;">αβδίζειν</span><span style="font-family: "Arial Narrow", sans-serif;"> (rJabdizein) means “to beat with rods or sticks” (as opposed
to fists or clubs, BDAG 902 s.v. </span><span style="font-family: Arial, sans-serif;">ῥ</span><span style="font-family: "Arial Narrow", sans-serif;">αβδίζω</span><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n94"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v94"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">94</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Having
inflicted many blows on them.” The participle </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">πιθέντες</span><span style="font-family: "Arial Narrow", sans-serif;"> (epiqente") has been taken temporally. BDAG 384
s.v. </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">πιτίθημι</span><span style="font-family: "Arial Narrow", sans-serif;"> 1.a.β has “<i>inflict blows upon someone</i>” for this
expression, but in this context it is simpler to translate in English as “they
had beaten them severely.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n95"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v95"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">95</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “commanding.”
The participle παραγγείλαντες (parangeilante") has been
translated as a finite verb due to requirements of contemporary English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n96"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v96"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">96</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “prison.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n97"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v97"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">97</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> L&N 6.21 has
“stocks” for ε</span><span style="font-family: Arial, sans-serif;">ἰ</span><span style="font-family: "Arial Narrow", sans-serif;">ς</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">τ</span><span style="font-family: Arial, sans-serif;">ὸ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">ξύλον</span><span style="font-family: "Arial Narrow", sans-serif;"> (ei" to xulon) here, as does BDAG 685
s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N
18.12) that this does not mean “stocks” but a block of wood (a log or wooden
column) in the prison to which prisoners’ feet were chained or tied. Such a
possibility is suggested by v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=26"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">26</span></a><span style="font-family: "Arial Narrow", sans-serif;">, where the “bonds”
(“chains”?) of the prisoners loosened.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n98"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v98"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">98</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “praying,
were singing.” The participle προσευχόμενοι (proseucomenoi) has been
translated as a finite verb due to requirements of contemporary English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n99"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v99"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">99</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Praying and
singing hymns to God.</i> Tertullian said, “The legs feel nothing in the
stocks when the heart is in heaven” (<i>To the Martyrs</i> 2; cf. </span><a href="http://classic.net.bible.org/verse.php?book=Rom&chapter=5&verse=3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Rom 5:3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/verse.php?book=Jam&chapter=1&verse=2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Jas 1:2</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/verse.php?book=1Pe&chapter=5&verse=6"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1 Pet 5:6</span></a><span style="font-family: "Arial Narrow", sans-serif;">). The presence of God
means the potential to be free (cf. v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=26"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">26</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n100"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v100"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">100</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The words “the rest
of” are not in the Greek text, but are implied.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n101"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v101"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">101</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or perhaps, “chains.”
The translation of τ</span><span style="font-family: Arial, sans-serif;">ὰ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">δεσμά</span><span style="font-family: "Arial Narrow", sans-serif;"> (ta desma) is to some
extent affected by the understanding of ξύλον (xulon, “stocks”) in
v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=24"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">24</span></a><span style="font-family: "Arial Narrow", sans-serif;">. It is possible (as
mentioned in L&N 18.12) that this does not mean “stocks” but a block of
wood (a log or wooden column) in the prison to which prisoners’ feet were
chained or tied.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n102"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v102"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">102</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> L&N 23.75 has
“had awakened” here. It is more in keeping with contemporary English style,
however, to keep the two verbal ideas parallel in terms of tense (“when the
jailer woke up and saw”) although logically the second action is subsequent to
the first.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n103"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v103"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">103</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The additional
semantic component “standing” is supplied (“standing open”) to convey a stative
nuance in English.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n104"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v104"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">104</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Was about to kill
himself.</i> The jailer’s penalty for failing to guard the prisoners would
have been death, so he contemplated saving the leaders the trouble (see </span><a href="http://classic.net.bible.org/passage.php?passage=Act%2012:19;27:42"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 12:19; 27:42</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n105"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v105"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">105</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “thought.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n106"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v106"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">106</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “But
Paul called out with a loud voice, saying.” The dative phrase μεγάλ</span><span style="font-family: Arial, sans-serif;">ῃ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">φων</span><span style="font-family: Arial, sans-serif;">ῇ</span><span style="font-family: "Arial Narrow", sans-serif;"> (megalh fwnh) has
been simplified as an English adverb (“loudly”), and the
participle λέγων (legwn) has not been translated since it is
redundant in English.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n107"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v107"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">107</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Do not harm
yourself.</i> Again the irony is that Paul is the agent through whom the
jailer is spared.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n108"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v108"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">108</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”;
the referent (the jailer) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n109"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v109"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">109</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “and prostrated
himself.”<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Fell down.</i> The earthquake and the freeing of the
prisoners showed that God’s power was present. Such power could only be
recognized. The open doors opened the jailer’s heart.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n110"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v110"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">110</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And
bringing them outside, he asked.” The participle προαγαγ</span><span style="font-family: Arial, sans-serif;">ώ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> (proagagwn) has been translated as a finite verb due to
requirements of contemporary English style. Because of the length of the Greek
sentence, the conjunction καί (kai) has not been translated here.
Instead a new English sentence is begun by supplying the conjunction “then” to
indicate the logical sequence.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n111"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v111"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">111</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The Greek term (δε</span><span style="font-family: Arial, sans-serif;">ῖ</span><span style="font-family: "Arial Narrow", sans-serif;">, dei) is used by Luke to represent divine necessity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n112"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v112"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">112</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “said.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n113"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v113"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">113</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here the summary term
of response is a call to <i>believe</i>. In this context it refers to
trusting the sovereign God’s power to deliver, which events had just pictured
for the jailer.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n114"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v114"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">114</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tc</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The majority
of mss add Χριστόν (Criston, “Christ”) here (C D
E Ψ 1739 Ï sy sa), but the best and earliest witnesses read
simply τ</span><span style="font-family: Arial, sans-serif;">ὸ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">κύριον</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: Arial, sans-serif;">᾿</span><span style="font-family: "Arial Narrow", sans-serif;">Ιησο</span><span style="font-family: Arial, sans-serif;">ῦ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> (ton kurion Ihsoun,
“the Lord Jesus”; Ì<sup>74vid</sup> </span><span style="font-family: Arial, sans-serif;">א</span><span style="font-family: "Arial Narrow", sans-serif;"> A B 33 81 <i>pc</i> bo).
The addition of “Christ” to “Lord Jesus” is an obviously motivated reading.
Thus on both external and internal grounds, the shorter reading is strongly
preferred.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n115"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v115"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">115</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And
they.” Here καί (kai) has been translated as “then” to indicate the
continuity with the preceding verse. Greek style often begins sentences or
clauses with “and,” but English style does not.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n116"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v116"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">116</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>The word of the
Lord</i> is a technical expression in OT literature, often referring to a
divine prophetic utterance (e.g., </span><a href="http://classic.net.bible.org/verse.php?book=Gen&chapter=15&verse=1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Gen 15:1</span></a><span style="font-family: "Arial Narrow", sans-serif;">, </span><a href="http://classic.net.bible.org/verse.php?book=Isa&chapter=1&verse=10"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Isa 1:10</span></a><span style="font-family: "Arial Narrow", sans-serif;">, </span><a href="http://classic.net.bible.org/verse.php?book=Jon&chapter=1&verse=1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Jonah 1:1</span></a><span style="font-family: "Arial Narrow", sans-serif;">). In the NT it occurs 15
times: 3 times as </span><span style="font-family: Arial, sans-serif;">ῥῆ</span><span style="font-family: "Arial Narrow", sans-serif;">μα</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">το</span><span style="font-family: Arial, sans-serif;">ῦ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">κυρίου</span><span style="font-family: "Arial Narrow", sans-serif;"> (rJhma tou kuriou; </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=22&verse=61"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Luke 22:61</span></a><span style="font-family: "Arial Narrow", sans-serif;">, </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=11&verse=16"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 11:16</span></a><span style="font-family: "Arial Narrow", sans-serif;">, </span><a href="http://classic.net.bible.org/verse.php?book=1Pe&chapter=1&verse=25"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1 Pet 1:25</span></a><span style="font-family: "Arial Narrow", sans-serif;">) and 12 times
as λόγος το</span><span style="font-family: Arial, sans-serif;">ῦ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">κυρίου</span><span style="font-family: "Arial Narrow", sans-serif;"> (logo" tou
kuriou; here and in </span><a href="http://classic.net.bible.org/passage.php?passage=Act%208:25;13:44,48,49;15:35,36;19:10,20"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 8:25; 13:44, 48, 49; 15:35, 36;
19:10, 20</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/passage.php?passage=1Th%201:8;4:15"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1 Thess 1:8, 4:15</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/verse.php?book=2Th&chapter=3&verse=1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2 Thess 3:1</span></a><span style="font-family: "Arial Narrow", sans-serif;">). As in the OT, this
phrase focuses on the prophetic nature and divine origin of what has been said.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n117"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v117"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">117</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And
at.” Because of the difference between Greek style, which often begins
sentences or clauses with “and,” and English style, which generally does
not, καί (kai) has not been translated here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n118"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v118"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">118</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “taking
them…he washed.” The participle παραλαβ</span><span style="font-family: Arial, sans-serif;">ώ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> (paralabwn) has been
translated as a finite verb due to requirements of contemporary English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n119"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v119"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">119</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> On this phrase BDAG
603 s.v. λούω 1 gives a literal translation as “by washing he freed
them from the effects of the blows.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n120"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v120"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">120</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai)
has been translated as “then” to indicate the logical sequence.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n121"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v121"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">121</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>All his family.</i> It
was often the case in the ancient world that conversion of the father led to
the conversion of all those in the household.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n122"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v122"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">122</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “immediately.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n123"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v123"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">123</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “He”;
the referent (the jailer) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n124"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v124"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">124</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “placed
[food] on the table” (a figurative expression). Since the actual word for food
is not specified, it would also be possible to translate “set a meal before
them,” but since this is taking place in the middle of the night, the
preparations necessary for a full meal would probably not have been made. More
likely Paul and Silas were given whatever was on hand that needed little or no
preparation.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n125"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v125"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">125</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “he was
overjoyed.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n126"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v126"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">126</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The translation “come
to believe” reflects more of the resultative nuance of the perfect tense here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n127"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v127"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">127</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The phrase “together
with his entire household” is placed at the end of the English sentence so that
it refers to both the rejoicing and the belief. A formal equivalence
translation would have “and he rejoiced greatly with his entire household that
he had come to believe in God,” but the reference to the entire household being
baptized in v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=33"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">33</span></a><span style="font-family: "Arial Narrow", sans-serif;"> presumes that all in
the household believed.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n128"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v128"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">128</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The translation “<i>day
is breaking</i>” for </span><span style="font-family: Arial, sans-serif;">ἡ</span><span style="font-family: "Arial Narrow", sans-serif;">μέρα</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">γίνεται</span><span style="font-family: "Arial Narrow", sans-serif;"> (Jhmera ginetai) in
this verse is given by BDAG 436 s.v. </span><span style="font-family: Arial, sans-serif;">ἡ</span><span style="font-family: "Arial Narrow", sans-serif;">μέρα</span><span style="font-family: "Arial Narrow", sans-serif;"> 1.a.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n129"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v129"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">129</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> On the term
translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These
city leaders were properly called <i>duoviri</i>, but were popularly known
as <i>praetors</i> (στρατηγοί, strathgoi). They were the chief
officials of Philippi. The text leaves the impression that they came to the
decision to release Paul and Silas independently. God was at work everywhere.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n130"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v130"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">130</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> On the term </span><span style="font-family: Arial, sans-serif;">ῥ</span><span style="font-family: "Arial Narrow", sans-serif;">αβδο</span><span style="font-family: Arial, sans-serif;">ῦ</span><span style="font-family: "Arial Narrow", sans-serif;">χος</span><span style="font-family: "Arial Narrow", sans-serif;"> (rJabdouco") see
BDAG 902 s.v. The term was used of the Roman <i>lictor</i> and
roughly corresponds to contemporary English “constable, policeman.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n131"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v131"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">131</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The word “saying” is
not in the Greek text, but is implied; it is necessary in English because the
content of what the jailer said to Paul and Silas is not the exact message
related to him by the police officers, but is a summary with his own additions.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n132"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v132"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">132</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The word “orders” is
not in the Greek text, but is implied. Direct objects in Greek were often
omitted when clear from the context, but must be supplied for the modern
English reader.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n133"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v133"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">133</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “So
coming out now go in peace.” The participle </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">ξελθόντες</span><span style="font-family: "Arial Narrow", sans-serif;"> (exelqonte") has
been translated as a finite verb due to requirements of contemporary English
style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n134"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v134"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">134</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “to
them”; the referent (the police officers) has been specified in the translation
for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n135"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v135"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">135</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Having
us beaten in public.” The participle δείραντες (deirante") has
been translated as a finite verb due to requirements of contemporary English
style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n136"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v136"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">136</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “in public,
uncondemned.” BDAG 35 s.v. </span><span style="font-family: Arial, sans-serif;">ἀ</span><span style="font-family: "Arial Narrow", sans-serif;">κατάκριτος</span><span style="font-family: "Arial Narrow", sans-serif;"> has “<i>uncondemned,
without due process</i>” for this usage.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n137"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v137"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">137</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The participle </span><span style="font-family: Arial, sans-serif;">ὑ</span><span style="font-family: "Arial Narrow", sans-serif;">πάρχοντας</span><span style="font-family: "Arial Narrow", sans-serif;"> (Juparconta") has been translated as a concessive
adverbial participle.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n138"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v138"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">138</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The word “us” is not
in the Greek text, but is implied. Direct objects were often omitted in Greek
when clear from the context, but must be supplied for the modern English
reader.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n139"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v139"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">139</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> L&N 28.71 has
“send us away secretly” for this verse.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n140"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v140"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">140</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “But
they.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n141"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v141"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">141</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>They themselves
must come and escort us out!</i> Paul was asking for the injustice he and
Silas suffered to be symbolically righted. It was a way of publicly taking
their actions off the record and showing the apostles’ innocence, a major
public statement. Note the apology given in v. </span><a href="http://classic.net.bible.org/verse.php?book=Act&chapter=16&verse=39"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">39</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n142"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v142"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">142</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “heard
they”; the referents (Paul and Silas) have been specified in the translation
for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n143"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v143"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">143</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Roman citizens.</i> This
fact was disturbing to the officials because due process was a right for a
Roman citizen, well established in Roman law. To flog a Roman citizen was
considered an abomination. Such punishment was reserved for noncitizens.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n144"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v144"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">144</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and
coming, they apologized.” The participle </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">λθόντες</span><span style="font-family: "Arial Narrow", sans-serif;"> (elqonte") has
been translated as a finite verb due to requirements of contemporary English
style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n145"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v145"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">145</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and
after.” Because of the length of the Greek sentence, the
conjunction καί (kai) has not been translated here. Instead a new
English sentence is begun.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n146"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v146"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">146</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The verb </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">ρ</span><span style="font-family: Arial, sans-serif;">ώ</span><span style="font-family: "Arial Narrow", sans-serif;">των</span><span style="font-family: "Arial Narrow", sans-serif;"> (erwtwn) has been translated as an iterative imperfect; the
English adverb “repeatedly” brings out the iterative force in the translation.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n147"></a><a href="http://classic.net.bible.org/bible.php?book=Act&chapter=16#v147"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">147</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> “Then” is not in the
Greek text, but has been supplied to clarify the logical sequence in the
translation.<o:p></o:p></span></div>
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<b><i><span style="font-size: 16.0pt; mso-bidi-font-size: 11.0pt;">Commentary on the New Testament Use of the Old
Testament</span></i></b><b><span style="font-size: 16.0pt; mso-bidi-font-size: 11.0pt;"> <o:p></o:p></span></b></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Acts 16</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The only O<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn1" name="_ftnref1" title="">T influence
in this chapter comes in the form of </a>some minor uses of biblical language.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:14</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The phrase “the Lord opened her
heart” is reminiscent of 2 Macc. 1:4: “May he open your hearts to his law.”<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:17</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The slave girl can hardly be
deliberately picking up the common LX<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn2" name="_ftnref2" title="">X designation of God as the “Mos</a>t
High” (<i>hypsistos</i>); the term was also
at home in Greek religion. Nevertheless, a knowledge of how Hellenistic Jews
referred to their God could well have influenced the phraseology.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:36</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“Go in peace” is said to be
“biblical Greek” (cf. Judg. 18:6; see BD<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn3" name="_ftnref3" title="">F §4.3). Some commentators are skeptical
as to whether a new convert could have picked up a Jewish Christian greeting
quite so quickly as this.</a><a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn4" name="_ftnref4" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[1]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<b><span style="font-size: 20pt;">Robert H. Gundry, </span></b><a href="https://ref.ly/logosres/cmmnwtstmntvrsb?ref=Bible.Ac16.1-5&off=27792"><b><i><span style="color: black; font-size: 20.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;">Commentary on the New Testament: Verse-by-Verse Explanations with a
Literal Translation</span></i></b></a><b><span style="font-size: 20pt;"><o:p></o:p></span></b></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">THROUGH THE
CITIES OF LYSTRA AND DERBE<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Acts 16:1–5<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:1–2</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And he</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [Paul] <b>arrived both at Derbe and at Lystra. And behold, a certain disciple was
there by the name of Timothy—the son of a believing Jewish woman but of a Greek</b>
[and therefore Gentile] <b>father</b>—<sup>2 </sup><b>who</b> [referring back to Timothy] <b>was being attested</b> [to Paul during his
visit] <b>by the brothers in Lystra and
Iconium.</b> “Behold” highlights the sterling reputation of Timothy, which
advances Luke’s program of advertising the virtues of Jesus and his disciples
for Luke’s evangelistic purpose in writing Acts. As usual, “the brothers”
advertises their communitarianism as well, and for the same purpose. Son of a
mixed marriage, Timothy was half Jewish and half Gentile. “Disciple” means
“learner,” and Luke notes the belief of Timothy’s mother. So Luke’s calling
Timothy “a certain <i>disciple</i>” suggests
that Timothy learned from his mother to believe in Jesus (compare 2 Timothy 1:5).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:3</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Paul wanted this</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [Timothy] <b>to go out with him</b> [as a helper replacing John Mark in the work of
evangelism]<b>; and on taking</b> [him for
this purpose], <b>he circumcised him on
account of the Jews who were in those localities. For they all knew that his father
had been Greek.</b> “Had been” implies the father was now dead. Greeks
considered the ideal of beauty to be the nude body of a male human being and
therefore wouldn’t hear of circumcision, the partial mutilation of their ideal.
And in that male-dominated culture fathers had the say-so over their newborn
sons. Despite the Jewish mother of Timothy, then, his Greek father hadn’t
circumcised him. So without the benefit of physical inspection the local Jews’
knowledge that he had a Greek father gave all of them the further knowledge of
Timothy’s uncircumcision. Not to keep the law of circumcision, then, but to
avoid putting a roadblock in the way of evangelizing the local Jews and
stabilizing those who believed, Paul circumcised Timothy. As in the decrees of
the Jerusalem Council, conciliation reigned supreme.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:4–5</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And as they were traveling through the cities,
they gave over to them</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [particularly to the Christians in the cities of
that region] <b>the decrees adjudicated by
the apostles and elders in Jerusalem</b> [for them] <b>to keep.</b> “The decrees” consisted in commands to avoid ingesting
meat sacrificed to an idol, sexual immorality, what’s been strangled, and blood
at festivities in pagan temples (see 15:20, 29 with comments). Originally, the
decrees were addressed to Gentile converts in Antioch, Syria, and Cilicia
(15:23). But since they applied to Gentile converts everywhere, Paul and Silas
distribute the decrees also in this further region. <sup>5 </sup><b>So on the one hand the churches were being
stabilized in their belief</b> [because the decrees also included a repudiation
of the disturbing doctrine that Gentile believers had to get circumcised and
keep the rest of Moses’ law] <b>and were
increasing in number day by day.</b> Evangelistic success keeps on growing.
Become part of it! “On the other hand” awaits in the next episode.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">THROUGH THE
PHRYGIA-GALATIAN REGION AND NORTHWEST ASIA MINOR<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Acts 16:6–40<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:6–8</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: On the other hand</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [compare 16:5],
<b>they</b> [Paul, Silas, and Timothy] <b>went through the Phrygia-and-Galatian
region</b> [in central Asia Minor], <b>having
been forbidden by the Holy Spirit to speak the word in Asia</b> [not the
continent; rather, a province in western Asia Minor]. <sup>7 </sup><b>And on coming down to Mysia</b> [a province
in northwest Asia Minor], <b>they were
assaying to travel into Bithynia</b> [a province in northern Asia Minor]<b>; and the Spirit of Jesus didn’t allow them</b>
[to do so]. <sup>8 </sup><b>And on
going along the edge of Mysia, they went down to Troas</b> [a seaport in the
northwest corner of Asia Minor]. To speak the word of the gospel is good; but
the Holy Spirit tells where to speak it, and when to speak it there. So his
forbidding Paul and Paul’s party to speak the word in Asia and not allowing
them passage to Bithynia shows that evangelism proceeds under the control as
well as power of the Holy Spirit. For this reason, too, it can’t be thwarted,
only surrendered to—if you’re smart. Since “the Spirit of <i>Jesus</i>” controls the where-and-when of evangelism in just the same
way “the <i>Holy</i> Spirit” does, the two
equate with each other in the sense that the Holy Spirit <i>is</i> Jesus’ Spirit, so that again Luke comes close to ascribing
absolute deity to Jesus (compare the comments on 15:40).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:9–10</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And a vision appeared to Paul during the night: a
man, a certain Macedonian, was standing and urging him and saying, “On coming
through</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
[that is, on crossing the Aegean Sea, which lies between Asia Minor and
Macedonia-Greece], <b>help us.”</b> <sup>10 </sup><b>And when he’d seen the vision, immediately
we sought to go out from</b> [Troas] <b>into
Macedonia, concluding that God had summoned us to proclaim the good news to
them</b> [the Macedonians]. “Concluding” means something like our colloquial
expression, “connecting the dots.” In other words, Paul and his companions, to
whom he must have reported the vision, put the Spirit’s forbidding them to
speak the word in Asia and not allowing them passage to Bithynia together with
the vision of a Macedonian’s call for help. Just as 2 + 2 = 4, the conclusion
followed that God had summoned them to help. And when we put together the Holy
Spirit’s forbidding, the disallowing by Jesus’ Spirit, and God’s summoning,
something very like the doctrine of the Trinity emerges. The Macedonian’s
“standing” in Paul’s vision suggests a note of desperation in the “urging” to
come over and help. But through ignorance of the gospel the Macedonian doesn’t
know what kind of help is needed. So Paul and his companions have to interpret
the need for help in evangelistic terms. The immediacy with which they sought
to cross the Aegean Sea stresses their obedience to the divine summons and
their eagerness to proclaim the good news to needy people. “We <i>sought</i> to go out from [Troas] into
Macedonia” implies they needed to find a ship sailing there that would take
them aboard. “<i>We</i> sought” and
“summoned <i>us</i>” imply that the author
of Acts is a member of Paul’s party, probably (though not certainly) by having
joined at this point.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:11–13</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And on setting sail from Troas, we ran a straight
course to Samothrace</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
[an island in the northern Aegean Sea], <b>and
the next</b> [day] <b>to Neapolis</b> [a
harbor city on the coast of Macedonia], <sup>12 </sup><b>and from there</b> [inland about ten miles] <b>to Philippi, which is a first city</b> [= a prominent one] <b>of a district of Macedonia, a</b> [Roman] <b>colony</b> [referring to Philippi, not to
“a district” or to “Macedonia”]. “A straight course” and “the next day”
indicate that Paul and his companions wasted no time answering God’s summons
that they proclaim the good news to Macedonians. The description of Philippi as
prominent also hints that they aim to reach with the good news a city of some
importance. The further description of Philippi as a Roman colony, settled by
veterans of the Roman army as we know from other sources, prepares both for a
charge that Paul and his companions advocate behavior illegal by Roman
standards (16:20–21) and for the appeal of Paul to his and Silas’s Roman
citizenship (16:37–39). <b>And we were
spending some days in this city.</b> This statement, along with others in the
passage that use “we” and “us,” makes the account derive from an eyewitness,
the author (compare Luke 1:1–4). <sup>13 </sup><b>And on the Sabbath day we went outside the gate</b> [of the city] <b>to a riverside where we were thinking a
place of prayer was. And on sitting down, we were speaking to the assembled
women.</b> Apparently there <i>was</i> a
place of prayer beside the river. Luke doesn’t say whether it was a building,
such as a synagogue; for his interest runs to the telling of good news to the
assembled women. Apparently no men are present. Again Luke doesn’t say why, but
the upcoming description of one of the women as “worshiping God” (16:14)
suggests a group of Gentile women who apart from their husbands had started
worshiping and praying to the one true God. In any case, Luke focuses on the
evangelizing of these women. This focus helps balance the emphasis elsewhere in
Acts on men. The gospel is for women as well as men.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:14–15</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And a certain woman by the name of Lydia from the
city of Thyatira, a seller of purple-dyed</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [fabric], <b>worshiping God, was listening, whose heart the Lord opened so as to
attend to the things being spoken by Paul.</b> <sup>15 </sup><b>And when she and her household had been
baptized, she urged</b> [us], <b>saying,
“If you</b> [plural] <b>have judged me to
be believing the Lord</b> [as apparently you have by baptizing me], <b>on coming into my house, stay.” And she
prevailed on us.</b> The gospel’s attracting a pious woman like Lydia shows it
to be worthy of belief by other religiously sensitive people as well. Her
baptism indicates that “attend[ing] to the things being spoken by Paul”
entailed believing the gospel. “Worshiping God” and “was listening” are so
closely connected that it seems her listening constituted worship of God. The
opening of her heart by the Lord stresses that salvation is his work in the
receiving of it just as in making it available. The baptism of Lydia’s
household broadens this evangelistic success; and her insistence on providing
hospitality to Paul and his companions exhibits Christian hospitality, and
therefore an attractive communitarianism, right from the start.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:16–18</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And it happened that as we were going to the place
of prayer, there met us a certain slave girl, having a spirit of divination,
who as such</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
[referring to the slave girl] <b>was
providing her masters</b> [= owners] <b>much
profit by fortune-telling</b> [for a fee]. <sup>17 </sup><b>While following behind Paul and us, this</b>
[slave girl] <b>kept shouting, saying,
“These men are slaves of the Most High God</b> [compare Luke 8:28], <b>who as such are announcing to you</b> [the
surrounding populace] <b>the way of
salvation.”</b> <sup>18 </sup><b>And
she kept doing this for many days. But on getting annoyed and turning around,
Paul said to the spirit, “I order you in the name of Jesus Christ to come out
of her.” And it came out that very hour.</b> “As we were going to the place of
prayer” calls attention to the piety of Paul and his companions. They didn’t
meet the slave girl. She met them. “Having a spirit of divination” indicates it
was this spirit that prompted the girl to meet them, and then to follow them
and shout repeatedly and persistently. “<i>These</i>
men” reflects her proximity while following. “These <i>men</i>” sets off Paul and his companions as human beings over against
“the Most High God,” and “slaves” describes their “announcing the way of
salvation” as a service to God, so that the spirit of divination is giving
supernatural attestation to Paul, his companions, and their message, an
attestation that Luke cites to impress prospective converts with the truth of
the gospel. “To you” implies that those to whom Paul and his companions have
been speaking are also hearing what the slave girl shouts. “While following
behind Paul and us,” “kept shouting,” and “kept doing this for many days”
underline that Paul exercised great patience before getting annoyed and that
therefore the upcoming seizure, dragging, charging, disrobing, beating, and
imprisonment of him and Silas will have no justification. At this point it
would be easy to speculate that Paul finally got annoyed because he didn’t like
being advertised by a fortune-teller. But Luke doesn’t say so. Therefore his
emphasis falls on the success of Paul’s exorcism. The annoyance merely sets up
for the exorcism, and the exorcism proves successful because of Paul’s using
“the name of Jesus Christ.” Thus the slave girl, who’d been shouting that Paul
and his companions were announcing the way of salvation, is herself saved
(compare 4:12). “The <i>way</i> of
salvation” is the road that leads to salvation at the end (compare the comments
on 9:2 and see Luke 13:23–24; Matthew 7:13–14).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:19–21</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: But on seeing that their hope of profit had gone
out</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
[with the exit of the spirit that had enabled the slave girl to tell fortunes],
<b>her masters—on taking hold of Paul and
Silas—dragged</b> [them] <b>into the
marketplace before the rulers.</b> <sup>20 </sup><b>And on bringing them to the officers, they said, “These men, being
Jews, are throwing our city into confusion;</b> <sup>21 </sup><b>and they’re announcing standards that are
unlawful for us, being Romans, to welcome or practice.”</b> After calling the
city authorities “the rulers,” Luke calls them “the officers,” probably by way
of reflecting the military background of those who’d settled Philippi as a
Roman colony (compare 16:12). Putting the slave girl’s masters in a
self-serving and otherwise bad light are (1) their valuing her profitability to
them above her deliverance from the spirit that had possessed her; (2) their <i>dragging</i> Paul and Silas; (3) their
pejorative citation of Paul’s and Silas’s Jewishness; (4) their blowing up the
exorcism into city-wide confusion; (5) the covering up of their pecuniary
motive with a false charge that Paul and Silas were announcing standards
unlawful for Romans to welcome or practice; and (6) their failure to specify
any such standards. The standards <i>supposedly</i>
being announced by Paul and Silas contrast with “the way of salvation” <i>actually</i> being announced by them.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:22–24</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And the crowd rose up together against them; and
the officers, on ripping off their</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [Paul’s and Silas’s] <b>clothes, were commanding</b> [policemen] <b>to beat</b> [them] <b>with rods</b> [compare 2 Corinthians 11:24–25]. <sup>23 </sup><b>And after laying many blows on them, they
threw them into prison, ordering the jailer to guard them securely,</b> <sup>24 </sup><b>who</b> [referring to the jailer] <b>on receiving such an order threw them into
the inner prison</b> [for maximum security] <b>and secured their feet in the wood</b> [= in stocks for even further
security]. The crowd acts as a mob, the officers like dupes of the slave girl’s
owners. Paul and Silas are given no chance to answer the charges brought
against them. They’re beaten with many blows of a rod and thrown into prison
without so much as a verdict of guilty. But their suffering carries out God’s
preannounced plan, particularly for Paul (see 9:16). Luke’s introduction of the
jailer and the emphasis on keeping Paul and Silas securely prepare for the next
episode, which will reverse the jailer’s role and wreak havoc on the rulers’
order and the means of security.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:25–26</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: But toward midnight Paul and Silas, praying, were
singing praise to God; and the prisoners</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [that is, the rest of them] <b>were listening to them.</b> <sup>26 </sup><b>And suddenly a great earthquake occurred,
so that the foundations of the prison were shaken. And at once all the doors
were opened and the fetters of all</b> [the prisoners] <b>came loose.</b> As often, Luke highlights the piety of Christians, this
time by noting Paul’s and Silas’s praying and singing praise to God even in
prison and even toward midnight. What good news it must be to produce such
piety under such circumstances! The listening of other prisoners makes them
earwitnesses to this piety. Suddenness dramatizes the earthquake as a divine
response to the injustice perpetrated on Paul and Silas. The greatness of the
earthquake magnifies this response and is certified by the shaking of the
prison’s foundations, the immediate opening of all the prison doors, and the
loosening of all the prisoners’ fetters. The double use of “all” leaves no door
unopened, no prisoner still fettered.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:27–29</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And the jailer, on waking out of</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [his] <b>sleep and seeing the doors of the prison
opened, drawing</b> [his] <b>sword he was
about to do away with</b> [= kill] <b>himself,
supposing the prisoners had escaped.</b> He was responsible for keeping them
securely in prison. Better to kill himself than to suffer the indignity of
public punishment, perhaps even execution. <sup>28 </sup><b>But with a loud voice Paul called, saying,
“You shouldn’t do yourself any harm, for we’re all here.”</b> Paul hasn’t taken
the opportunity to escape; and despite the jailer’s having thrown him into the
inner prison and secured his feet in stocks, Paul calls out to save the
jailer—in more than one way, it’ll turn out. The loudness of Paul’s voice
stresses the strength of his concern for the jailer’s salvation. Luke doesn’t
tell how it happened that none of the other prisoners took the opportunity to
escape. It’s enough that their not doing so will make possible the jailer’s
salvation. <sup>29 </sup><b>And on
asking for lights, he jumped in and fell down trembling before Paul and Silas.</b>
The jailer wanted lights to see for himself whether all the prisoners were
still there. “<i>Asking</i> for lights”
implies his enlisting help, probably that of his household since they’re to be
mentioned shortly. His jumping in shows eagerness to check out the truth of
Paul’s statement. That he “fell down … before Paul and Silas” implies his
discovery that all the prisoners are indeed still there. Together with the
falling down, the trembling that accompanied it contrasts with the jailer’s
earlier rough treatment of Paul and Silas. God has turned the tables, for the
gospel can’t be stopped.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:30–32</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And on bringing them outside, he said, “Lords,
what must I do to be saved?”</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> <sup>31 </sup><b>And they said, “Believe on the Lord Jesus, and you’ll be saved—also
your household.”</b> <sup>32 </sup><b>And
they spoke the word of the Lord to him along with all those in his household.</b>
Most English translations have “Sirs” instead of “Lords.” It’s true that the
underlying Greek word can carry either meaning, in addition to the meaning
“master” or “owner,” as for the slave girl’s masters/owners (16:16, 19). But
here it looks as though the jailer—because of the great earthquake, perhaps
also because he thought Paul and Silas had supernaturally kept the other
prisoners from escaping—is addressing Paul and Silas as though they’re deities
in human guise who can save him if he does what they tell him to do. His having
fallen at their feet with trembling supports this impression. But they quickly
point away from themselves to Jesus as “the Lord” who’ll save him if he rests
his faith on him (compare 4:12: “And there’s salvation in no one else, for
under heaven there’s no other name that’s been given among human beings by
which we must be saved”). “Also your household” expands the evangelistic
enterprise that Paul and Silas are making out of the earthquake. From his own
standpoint, the jailer may have been asking what he must do to be saved from
execution for failure to keep the prisoners secure, in which case Paul and
Silas answer in the far more important terms of eternal salvation. At the level
of Luke’s text, though, it’s a question of eternal salvation from the very
start. “The word of the Lord” that Paul and Barnabas proceed to speak will have
consisted in particulars of the gospel. Since this word is spoken not only to
the jailer but also to “all those in his household,” it appears that they’re
the ones on whom he’d called for lights (16:29).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:33–34</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And on taking them along at that hour of the night,
he washed away</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
[the blood] <b>from the blows</b> [they’d
received]<b>; and he was baptized—also all
his</b> [household members]<b>—at once.</b>
<sup>34 </sup><b>And on bringing them
up into</b> [his] <b>house, he set a table</b>
[with food] <b>and, having believed God,
exulted with all</b> [his] <b>household.</b>
The jailer had thrown Paul and Silas into the inner prison, secured their feet
in stocks, and then feared they and the other prisoners had escaped. In a
dramatic turnaround, he now takes Paul and Silas alongside himself from the
prison, cleanses their wounds, gets baptized, brings them to his home, and
treats them to a celebratory meal. “At that hour of the night” (midnight
according to 16:25) adds to the drama. The jailer can’t wait to make amends.
Nor can he wait to get baptized, as “at once” indicates; and his baptism
indicates he has believed on the Lord Jesus to be saved. The baptism also of
“all his [household members]” indicates they too have believed. “<i>All</i> his household” stresses the power of
“the word of the Lord” that they’d heard. “Having believed God” replaces
“believ[ing] on the Lord Jesus” and thus comes close yet again to equating
Jesus as Lord with God. At least the association is close enough to point
toward Jesus’ deity alongside that of God the Father. Exultation reflects the
joy generated by believing the gospel, a theme prominent in Luke–Acts (see an
early instance in Luke 2:10). “Exulted with all his household” portrays a
family happy and united in their newfound faith, the kind of family prospective
converts should want to make for themselves by believing God, which is to
believe on the Lord Jesus.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:35–36</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And when day came, the officers</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [= the city
rulers] <b>sent</b> [their] <b>policemen, saying</b> [to the jailer], <b>“Let those men go.”</b> <sup>36 </sup><b>And the jailer reported these words to
Paul: “The officers have sent</b> [orders] <b>that
you</b> [plural, for Silas as well as Paul] <b>be let go. On coming out</b> [of the jail], <b>then, travel on now</b> [from the city] <b>in peace.”</b> So Paul and Silas have returned to jail. We might
speculate that the city rulers wanted Paul and Silas let go to forestall
further earthquakes, or that they figured a night in jail had taught Paul and
Silas a lesson. But Luke doesn’t say so, because his interest focuses solely
and appropriately on the <i>salvific</i>
effect of the earthquake: it resulted in the salvation of the jailer and all
his household. “Travel on now <i>in peace</i>”
contrasts with the upset that Paul and Silas were falsely accused of causing
and also with the beating, jailing, and stocks they’d suffered.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:37</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: But Paul said to them, “Though we’re Romans, they
threw</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
[us] <b>into prison after beating us in
public without condemnation</b> [that is, without putting us on trial and
reaching a verdict of guilty]<b>. And now
they’re throwing us out in secret? No way! Rather, on coming</b> [here] <b>they themselves are to bring us out!”</b>
Though it was the jailer who’d reported to Paul the words of release, Paul
replies “to <i>them</i>,” who’ll turn out to
be the policemen sent by the city rulers. For the first time it appears that
both he and Silas have Roman citizenship. This makes ironic the false charge
that they’d been announcing standards unlawful for Roman citizens (16:20–21).
What in fact had happened was that their rights as citizens had been grossly
violated, whereas they’d shown good citizenship by passing up an opportunity to
escape the jail and by returning there after the jailer had taken them to his
home. The mistreatment of Roman citizens such as Paul and Silas—in violation of
their rights—could backfire on the city rulers, so that Paul is now emboldened
to demand they escort him and Silas out of prison rather than surreptitiously
throwing them out. As the counterpart of “threw [us] <i>into</i> prison,” “throwing us <i>out</i>”
portrays the release as a self-serving attempt by the city rulers to keep Paul
and Silas from pressing their own charges against them.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:38–40</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And the policemen reported these words to the
officers</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
[= city rulers]<b>. And they got scared on
hearing, “They’re Romans.”</b> <sup>39 </sup><b>And on coming</b> [to the prison] <b>they
implored them and, on bringing</b> [them] <b>out,
they were asking</b> [them] <b>to go away
from the city.</b> <sup>40 </sup><b>But
on coming out from the prison they went into Lydia’s</b> [house]<b>; and seeing the brothers, they encouraged</b>
[them] <b>and went out</b> [of the city].
So the very rulers who publicly humiliated Paul and Silas suffer themselves the
humiliation of acceding to Paul’s demand that they come and serve as a kind of
honor guard by escorting him and Silas out of the prison. Adding to the rulers’
public humiliation is their having to implore Paul and Silas to come out of the
prison, as though they had to say, “<i>Please</i>
come out, because you don’t deserve to be there despite our having thrown you
in.” The request that Paul and Silas go out of town as well as come out of the
prison piles yet more humiliation on the rulers. They can’t handle the presence
of these preachers. And adding a final touch of humiliation is Paul’s and
Silas’s snubbing the rulers’ request by going to Lydia’s house, seeing the
brothers there, and encouraging them before leaving town. “The brothers” calls
to mind the attractively familial character of Christian communities.<o:p></o:p></span></div>
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<b><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Stanley D.
Toussaint, <i>The Bible Knowledge Commentary</i></span></b><b><i><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; mso-bidi-font-size: 12.0pt;"> <o:p></o:p></span></i></b></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">b. The
conscription of Timothy (16:1–5).</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:1–3. <b>Timothy</b>, whose home was <b>Lystra</b>, was of mixed parentage; his <b>mother was</b> Jewish and his <b>father was a Greek</b>. Probably Timothy
had been converted under Paul’s ministry during the apostle’s first visit to
Lystra (cf. 1 Tim. 1:2). Some suggest he had been led to the Lord by his
grandmother Lois and his mother Eunice (2 Tim. 1:5). At any rate, he became
Paul’s <i>protegé</i>. Because of Timothy’s
good reputation (Acts 16:2) <b>Paul wanted
to take him along on the journey</b>, probably as a helper as Mark had been.
There was a problem, however. The Jews to whom Paul would be preaching the
gospel would be offended if a man with a Jewish mother was uncircumcised. So
Timothy was <b>circumcised</b>. Apparently
he had been uncircumcised because of his father’s influence.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">This appears to
contradict Paul’s thinking in Galatians 2:3–5 where he refused to let Titus be
circumcised. The situations, however, were different. In Galatians 2 the issue
was the method of justification; here it was a question of not giving offense
(cf. 1 Cor. 9:19–23). The Jerusalem Council, of course, had determined
circumcision was not necessary for salvation (Acts 15:10–11, 19). In Acts 16
Paul acted as he did for the sake of the ministry; it was a wise move.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:4. <b>As they traveled from town to town, they
delivered the decisions reached by the</b> Jerusalem Council (15:23–29).
Assuming Paul wrote Galatians after the first missionary journey, but before
the Jerusalem Council, the report of the decision would be strong confirmation
of the gospel which he preached and about which he wrote.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:5. With
another “progress report” (cf. <i>Introduction</i>),
Luke brought another section of his book to a close. The word <b>strengthened</b> (<i>estereounto</i>, “being made solid or firm”) differs from its synonym <i>epistērizō</i> (“to strengthen”; 14:22;
15:32, 41).<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">C. The extension of the church in the Aegean area
(16:6–19:20).</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">1. <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">the call to macedonia</span> (16:6–10).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:6–7. God’s
guidance was at first negative. Evidently the missionary party first attempted
to go to the western <b>province of Asia</b>
whose leading city was Ephesus. So they went <b>throughout the region of Phrygia and Galatia</b> (cf. 18:23). Possibly
this should be understood as the Phrygian region of Galatia. <b>They</b> then proceeded north to eastern <b>Mysia</b> and <b>tried to enter Bithynia, but</b> again they were prevented from doing
so by <b>the Spirit of Jesus</b>. How these
hindrances were accomplished is not stated. It may have been circumstances, a
word of prophecy, a vision, or some other phenomenon. At any rate, God planned
for people in both Ephesus and Bithynia to hear the gospel at a later time (cf.
18:19–21, 24–19:41; 1 Peter 1:1).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:8–9. Finally,
at <b>Troas</b>, a seaport city on the
Aegean Sea near the ancient site of Troy, God gave positive direction by means
of a <b>night … vision</b> to <b>Paul. Macedonia</b> was a Roman senatorial
province, corresponding roughly to northern Greece today.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:10. The first
of the <b>we</b> sections begins here in
Acts, indicating that Luke joined the party of Paul, Silas, and Timothy. The
how, why, and precise location of Luke’s joining the group are left unstated.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">2. <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">the conflicts in macedonia</span>
(16:11–17:15).<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">a. At Philippi (16:11–40)</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(1) The
conversion of Lydia (16:11–15). 16:11. The journey <b>from Troas</b> to <b>Samothrace</b>
and <b>to Neapolis</b>, the seaport city
for Philippi, was a rapid one, implying that the wind was with them (cf. 20:6
where the trip in the opposite direction took five days).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:12. <b>From</b> Neapolis the missionaries <b>traveled</b> the 10 miles on the Via
Egnatia, the Egnatian Road <b>to Philippi</b>,
which Luke described as <b>a Roman colony
and the leading city of that district of Macedonia</b>. Quite clearly Luke
displayed pride in the city he came to love. Some say he grew up and attended
medical school there. Philippi, originally named Crenides (“Fountains”), was
taken by Philip of Macedon and renamed after him. In 168 <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">b.c.</span> Philippi became a Roman possession.
After Mark Antony and Octavian defeated Brutus and Cassius, the assassins of
Julius Caesar, near Philippi in 42 <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">b.c.</span>,
the city was made into a Roman colony. This gave it special privileges (e.g,
fewer taxes) but more importantly it became like a “transplanted” Rome (cf.
comments on Philippi in the <i>Introduction</i>
to Phil.). The primary purpose of colonies was military, for the Roman leaders
felt it wise to have Roman citizens and sympathizers settled in strategic
locations. So Octavian (who became Caesar Augustus, the first Roman emperor, in
27 <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">b.c.</span>) settled more colonists
(primarily former soldiers) at Philippi after his defeat of Antony at Actium,
on Greece’s west coast, in 31 <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">b.c.</span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:13. The
Jewish population at Philippi must have been limited, for there was no
synagogue there; 10 Jewish males were required for a synagogue. <b>A place of prayer</b> (cf. v. 16), which
may have been a place in the open air or a simple building, was located by <b>the</b> Gangites <b>River</b> about a mile and one-half west of town.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">To the women … gathered there</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">, the
missionaries presented the gospel.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:14. <b>Lydia</b> was a seller of <b>purple cloth</b>. This purple color came
from a shellfish, the murex, or from the root of a plant. She was from <b>Thyatira</b>, a city known for its commerce
in Asia Minor (cf. comments on Thyatira in Rev. 2:18–29). She <b>was a worshiper of God</b>, a term used for
Gentiles (e.g., Cornelius [Acts 10:2] and those in Thessalonica [17:4] and
Athens [17:17]) who were not proselytes to Judaism but who did worship Yahweh.
Even so, they were not in the New Testament church, the body of Christ. <b>The Lord opened her heart</b> (cf. Luke
24:45) <b>to respond to Paul’s message</b>.
Again Luke stressed the sovereignty of God in salvation (cf. Acts 13:48).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:15. Lydia was
then <b>baptized</b>, apparently soon after
her faith in Christ. <b>The members of her
household</b> probably refer to servants as well as to her children, if she was
a widow. Other persons in the New Testament who along with their “household”
members came to Christ include Cornelius (10:24, 44), the Philippian jailer
(16:31), Crispus (18:8), Aristobulus (Rom. 16:10), Narcissus (Rom. 16:11), and
Stephanas (1 Cor. 1:16).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">That she was a
woman of considerable means is evidenced by the size of her <b>house</b>. It would have to be ample enough
to house four men as well as her household without embarrassment (cf. Acts
16:40).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(2) The
deliverance of the soothsayer. 16:16–18. Some men were exploiting <b>a</b> demon-possessed <b>slave girl</b> for her ability to predict the future. The English
words, <b>a spirit by which she predicted
the future</b>, translate two Greek words, “a spirit, a python.” This concept
goes back to the Greek city of Delphi where the god Apollo was believed to be
embodied in a python snake. The original priestess at Delphi was purported to
be possessed by Apollo and thereby able to predict the future; therefore anyone
possessed by the python spirit could foretell coming events. No doubt an actual
demon gave such a person predictive powers. Demons took advantage of people’s
worship of false gods (cf. 17:23; 1 Cor. 10:20).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The <b>girl</b> attached herself to <b>Paul and the</b> others and was <b>shouting</b> (imperf<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn5" name="_ftnref5" title="">. tense) who they were (</a><b>servants of the Most High God</b>) and what
they preached (<b>the way to be saved</b>).
Though her statements were true, the gospel of Christ would be damaged by an
association with a demon-possessed slave girl. So after <b>many days … Paul</b> exorcised the demon, speaking directly <b>to the spirit</b>. (Other cases of victory
over the occult in Acts are recorded in 8:9–24; 13:6–12; 19:13–20.)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(3) The
conversion of the jailer (16:19–34). 16:19–21. Each Roman colony was governed
by two leaders called <i>douviri</i> in
Latin. The term <b>magistrates</b>
translates <i>stratēgois</i>, the Greek
equivalent for the Latin word.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The charge of <b>the</b> slave girl’s <b>owners</b> against <b>Paul and
Silas</b> was obviously prejudicial. Shortly before this incident the Emperor
Claudius had expelled the Jews from Rome (18:2). Philippi, a Roman colony,
would have caught this flavor of anti-Semitism. This also helps explain why
Timothy and Luke were not taken before the authorities. Timothy was a
half-Gentile (16:1) and Luke was probably a Gentile.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Furthermore,
Paul and Silas were accused of disrupting the <b>city … by advocating customs unlawful for … Romans to accept or
practice</b>. Rome permitted the peoples of its colonies to have their own
religions but not to proselytize Roman citizens. The civil leaders could not
distinguish between Judaism and Christianity (cf. 18:14–15), so they would see
the preaching of Paul and Silas as a flagrant infraction of imperial law.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:22. Impelled
by <b>the crowd … the magistrates ordered
them to be stripped and beaten</b>. The verb translated “beaten” is from <i>rhabdizō</i>, which means “to beat with a
rod.” This was one of the three beatings Paul referred to in 2 Corinthians
11:25, the only other place where this verb occurs in the New Testament.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:23–24. Paul
and Silas were <b>severely flogged</b> and
then <b>thrown into prison</b>. What a
reception in the first European city where they preached the gospel! <b>The jailer</b> with his strict <b>orders</b> was not going to take any
chances so <b>he put them in the inner cell</b>
(possibly a dungeon, at least the most secure cell) <b>and fastened their feet in stocks.</b><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:25. Paul and
Silas singing in the inner prison gives special significance to the theme of
joy in Acts (cf. Ps. 42:8; “at night His song is with me”). Their <b>praying and singing</b> was heard not only
by God but also by <b>the other prisoners.</b><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:26. This
supernatural deliverance reminds the reader of the parallel experiences of
Peter (cf. 5:18–20; 12:3–11). This was certainly an unusual midnight experience
in a <b>prison</b>—the earth quaking, the <b>prison</b> shaking, <b>doors</b> flying <b>open … chains</b>
falling off.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:27–28.
Because <b>the jailer</b> was responsible
for any escaped <b>prisoners</b> (cf.
12:19), <b>he drew his sword … to kill
himself. But Paul</b>, seeing what was about to happen, reassured him that the
prisoners had not <b>escaped</b>. Perhaps
the other prisoners were so impressed with the God of Paul and Silas that they
did not dare flee!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:29–30. Going
into Paul and Silas’ cell, <b>the jailer … trembling
… asked, Men, what must I do to be saved?</b> This question was filled with
significance. He must have understood what he was asking. Undoubtedly he had
heard the story of the slave girl and how she had announced these men to be
servants of God with the message of salvation (v. 17). Possibly also the
prayers and singing of <b>Paul and Silas</b>
(v. 25) had reached his ears. The awesome earthquake with the subsequent
opportunity for the prisoners to escape and Paul’s reassuring words all moved
him to ask for the way of salvation.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:31–32. Verse
31 is a key passage on the message of faith. All that is needed for
justification is faith <b>in the Lord Jesus</b>.
The jailer had asked what he should do. The answer was that he need perform no
works; he only needed to <b>believe</b> in
Jesus who is the Lord.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The words <b>and your household</b> mean those members
of <b>his house</b> who were of sufficient
age to believe would be saved (cf. v. 34) as they trusted Christ. Each member
had to believe to be saved.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:33. <b>The jailer … washed</b> the <b>wounds</b> of Paul and Silas (cf. v. 23)—an
amazing thing for a jailer to do for his prisoners. Then by water baptism <b>he and all his family</b> gave testimony to
the washing away of their sins.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:34. <b>The jailer</b> took the former prisoners
home and fed them! And his <b>family</b>
was joyful. Once again the evidence of the victorious gospel was joy.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(4) The
deliverance of Paul and Silas (16:35–40). 16:35–36. Apparently <b>the jailer</b> brought <b>Paul</b> and <b>Silas</b> back to
prison. What prompted <b>the magistrates</b>
to change their minds is left unstated. Perhaps the earthquake jarred their
senses, or maybe on further reflection they realized how unjust they had been.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16:37–40. Paul’s
demand that the magistrates <b>escort</b>
him and Silas <b>out</b> of <b>prison</b> appears to be vindictive. But it
probably was designed to spare the young church in Philippi from further
harassment. It certainly would place the believers in a far more secure
position before the officials.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">But why did <b>Paul</b> wait so long to mention his <b>Roman</b> citizenship? Perhaps the uproar
at the trial (vv. 19–22) kept him from being heard. Or maybe Paul purposely
waited till the most propitious time to give out this information. Born a <b>Roman</b> citizen (22:28), Paul had certain
rights, including a public hearing. And no Roman citizen was supposed to be
scourged.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In only two
places in Acts was Paul harmed or threatened by Gentiles—in Philippi and in
Ephesus (19:23–41). In both instances people were losing money in vested
interests and in each case Paul was vindicated by a Roman official. <b>After</b> their prison release, <b>Paul and Silas … met with the</b> believers
at <b>Lydia’s house</b> (cf. 16:15).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">With Paul’s
departure the first <b>we</b> section ends,
indicating Luke remained on at Philippi (cf. <b>they</b> in 16:40).<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn6" name="_ftnref6" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[2]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<b><span style="font-size: 18pt;">Warren W. Wiersbe, </span></b><a href="https://ref.ly/logosres/ntbec?ref=Bible.Ac16.1-5&off=14783"><b><i><span style="color: black; font-size: 18.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;">The Bible Exposition Commentary</span></i></b></a><b><span style="font-size: 18pt;">, <o:p></o:p></span></b></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">A New Helper
(Acts 16:1–5)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Paul and Silas approached their
destination from the east, so they came first to Derbe and then to Lystra, just
the reverse of the first journey (Acts 14:6–20). The preachers went from church
to church, delivering the decrees and helping establish the believers in the
faith. The result was fruit from the witness of the believers so that the
churches increased in number daily (see Acts 2:47). It was certainly a most
successful tour, but I wonder if any of the believers asked about Barnabas? And
what did Paul tell them?<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Perhaps the best
thing that happened at Lystra was the enlistment of Timothy to replace John
Mark as Paul’s special assistant. Timothy was probably converted through Paul’s
ministry when the apostle first visited Lystra, for Paul called him “my beloved
son” (1 Cor. 4:17) and “my own son in the faith” (1 Tim. 1:2). Timothy’s mother
and grandmother had prepared the way for his decision by being the first in the
family to trust Christ (2 Tim. 1:5). Young Timothy undoubtedly witnessed Paul’s
sufferings in Lystra (Acts 14:19–20; 2 Tim. 3:10–11) and was drawn by the Lord
to the apostle. Timothy was Paul’s favorite companion and coworker (Phil.
2:19–23), perhaps the son Paul never had but always wanted.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Because he had a
good report from the churches (1 Tim. 3:7), Timothy was ordained by Paul and
added to his “team” (1 Tim. 4:14; 2 Tim. 1:6). Paul’s next step was to have
Timothy circumcised, an action that seems to contradict the decision of the
Jerusalem Conference. However, there was an important spiritual principle
behind Paul’s decision.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The decision at
the Jerusalem Conference was that it was not necessary to be circumcised <i>in order to be saved</i>. Paul did not allow
Titus to be circumcised lest the enemy think he was promoting their cause (Gal.
2:1–5). The battle in Jerusalem was over the truth of the Gospel, not over the
fitness of a man to serve. Paul’s concern with Timothy was not his salvation
but his fitness for service.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Timothy would be
working with both Jews and Gentiles in the churches, and it was essential that
he not offend them. That was why Paul had Timothy circumcised (see 1 Cor.
9:19–23). Again, it was not a matter of Timothy’s salvation or personal
character, but rather of avoiding serious problems that would surely become
stumbling blocks as the men sought to serve the Lord (Rom. 14:13–15). It is a
wise spiritual leader who knows how and when to apply the principles of the
Word of God, when to stand firm and when to yield.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In the years
that followed, Timothy played an important part in the expansion and
strengthening of the churches. He traveled with Paul and was often his special
ambassador to the “trouble spots” in the work, such as Corinth. He became
shepherd of the church in Ephesus (1 Tim. 1:3) and probably joined Paul in Rome
shortly before the apostle was martyred (2 Tim. 4:21).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">A
New Vision (Acts 16:6–40)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In this section, we see three
wonderful “openings.”<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">God opened the
way (vv. 6–12)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> After visiting
the churches he had founded, Paul tried to enter new territory for the Lord by
traveling east into Asia Minor and Bythinia, but the Lord closed the door. We
don’t know how God revealed His will in this matter, but we can well imagine
that Paul was disappointed and perhaps a bit discouraged. Everything had been
going so smoothly on this second journey that these closed doors must have come
as a great surprise. However, it is comforting to know that even apostles were
not always clear as to God’s will for their ministries! God planned for the
message to get there another time (Acts 18:19–19:41; see 1 Peter 1:1).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In His sovereign
grace, God led Paul west into Europe, not east into Asia. It is interesting to
speculate how world history might have been changed had Paul been sent to Asia
instead of to Europe. At Troas, Paul was called to Macedonia by a man whom he
saw in a night vision. “Nothing makes a man strong like a call for help,” wrote
George MacDonald, and Paul was quick to respond to the vision (compare Acts
26:19).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Note the pronoun
<i>we</i> in Acts 16:10, for Dr. Luke, who
wrote the Book of Acts, joined Paul and his party at Troas. There are three “we
sections” in Acts: 16:10–17; 20:5–15; and 27:1–28:16. Luke changed from “we” to
“they” in Acts 17:1, which suggests that he may have remained in Philippi to
pastor the church after Paul left. The next “we section” begins in Acts 20:5 in
connection with Paul’s trip from Macedonia. Luke devoted a good deal of space
to Paul’s ministry in Philippi, so perhaps he was a resident of that city. Some
students think Luke may have been the man Paul saw in the vision.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">From Troas to
Neapolis, the port of Philippi was a distance of about 150 miles, and it took
them two days to make the journey. Later, the trip in the opposite direction
would take five days, apparently because of contrary winds (Acts 20:6).
Philippi lay ten miles inland from Neapolis, and the way Luke described the
city would suggest that he was indeed one of its proudest citizens.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Philippi was a
Roman colony, which meant that it was a “Rome away from Rome.” The emperor
organized “colonies” by ordering Roman citizens, especially retired military
people, to live in selected places so there would be strong pro-Roman cities in
these strategic areas. Though living on foreign soil, the citizens were expected
to be loyal to Rome, to obey the laws of Rome, and to give honor to the Roman
emperor. In return, they were given certain political privileges, not the least
of which was exemption from taxes. This was their reward for leaving their
homes in Italy and relocating elsewhere.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">God opened
Lydia’s heart (vv. 13–15)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Paul and his
friends did not plunge immediately into evangelizing the city, even though they
knew God had called them there. No doubt they needed to rest and pray and make
their plans together. It is not enough to know <i>where</i> God wants us to work; we must also know <i>when</i> and <i>how</i> He wants us
to work.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Jewish
population in Philippi must have been very small since there was no synagogue
there, only a place of prayer by the river outside the city. (It required ten
men for the founding of a synagogue.) Paul had seen a <i>man</i> in the vision at Troas, but here he was ministering to a group
of <i>women!</i> “It is better that the
words of the Law be burned than be delivered to a woman!” said the rabbis; but
that was no longer Paul’s philosophy. He had been obedient and the Lord had
gone before to prepare the way.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Lydia was a
successful businesswoman from Thyatira, a city renowned for its purple dye. She
probably was in charge of a branch office of her guild in Philippi. God brought
her all the way to Greece so that she might hear the Gospel and be converted.
She was “a worshiper of God,” a Gentile who was not a full Jewish proselyte but
who openly worshiped with the Jews. She was seeking truth.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Paul shared the
Word (“spoken” in Acts 16:14 means personal conversation, not preaching), God
opened her heart to the truth, and she believed and was saved. She boldly
identified herself with Christ by being baptized, and she insisted that the
missionaries stay at her house. All of her household had been converted, so
this was a good opportunity for Paul and his associates to teach them the Word
and establish a local church. (We will deal with “household salvation” when we
get to Acts 16:31.)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We must not
conclude that because <i>God</i> opened
Lydia’s heart, Lydia’s part in her conversion was entirely passive. She
listened attentively to the Word, and it is the Word that brings the sinner to
the Saviour (John 5:24). The same God who ordained the end, Lydia’s salvation,
also ordained the <i>means to the end</i>,
Paul’s witness of Jesus Christ. This is a beautiful illustration of 2
Thessalonians 2:13–14.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">God opened the
prison doors (vv. 16–40)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> No sooner are
lost people saved than Satan begins to hinder the work. In this case, he used a
demonized girl who had made her masters wealthy by telling fortunes. As Paul
and his “team” went regularly to the place of prayer, still witnessing to the
lost, this girl repeatedly shouted after them, “These men are the servants of
the Most High God, who show us the way of salvation!” Paul did not want either
the Gospel or the name of God to be “promoted” by one of Satan’s slaves, so he
cast out the demon. After all, Satan may speak the truth one minute and the
next minute tell a lie; and the unsaved would not know the difference.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The owners had
no concern for the girl; they were interested only in the income she provided,
and now that income was gone. (The conflict between money and ministry appears
often in Acts: 5:1–11; 8:18–24; 19:23ff; 20:33–34.) Their only recourse was the
Roman law, and they thought they had a pretty good case because the
missionaries were Jewish and were propagating a religion not approved by Rome.
Moved by both religious and racial prejudices, the magistrates acted rashly and
did not investigate the matter fully. This neglect on their part later brought
them embarrassment.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Why didn’t Paul
and Silas plead their Roman citizenship? (see Acts 22:25–29; 25:11–12) Perhaps
there was not time, or perhaps Paul was saving that weapon for better use later
on. He and Silas were stripped and beaten (see 2 Cor. 11:23, 25) and put in the
city prison. It looked like the end of their witness in Philippi, but God had
other plans.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Instead of
complaining or calling on God to judge their enemies, the two men prayed and
praised God. When you are in pain, the midnight hour is not the easiest time
for a sacred concert, but God gives “songs in the night” (Job 35:10; also see
Ps. 42:8). “Any fool can sing in the day,” said Charles Haddon Spurgeon. “It is
easy to sing when we can read the notes by daylight; but the skillful singer is
he who can sing when there is not a ray of light to read by … Songs in the
night come only from God; they are not in the power of men.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Prayer and
praise are powerful weapons (2 Chron. 20:1–22; Acts 4:23–37). God responded by
shaking the foundations of the prison, opening all the doors, and loosening the
prisoners’ bonds. They could have fled to freedom, but instead they remained
right where they were. For one thing, Paul immediately took command; and, no
doubt, the fear of God was on these pagan men. The prisoners must have realized
that there was something very special about those two Jewish preachers!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Paul’s attention
was fixed on the jailer, the man he really wanted to win to Christ. It was a
Roman law that if a guard lost a prisoner, he was given the same punishment the
prisoner would have received; so there must have been some men in the prison
who had committed capital crimes. The jailer would rather commit suicide than
face shame and execution. A hard-hearted person seeking vengeance would have
let the cruel jailer kill himself, but Paul was not that kind of a man (see
Matt. 5:10–12, 43–48). It was the jailer who was the prisoner, not Paul; and
Paul not only saved the man’s life, but pointed him to eternal life in Christ.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“What must I do
to be saved?” is the cry of lost people worldwide, and we had better be able to
give them the right answer. The legalists in the church would have replied,
“Unless you are circumcised according to the custom of Moses, you cannot be
saved” (Acts 15:1, <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">nkj<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn7" name="_ftnref7" title="">v</a></span>).
But Paul knew the right answer—faith in Jesus Christ. In the Book of Acts, the
emphasis is on faith in Jesus Christ alone (Acts 2:38–39; 4:12; 8:12, 37;
10:10–43; 13:38–39).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The phrase “and
thy house” does not mean that the faith of the jailer would automatically bring
salvation to his family. Each sinner must trust Christ personally in order to
be born again, for we cannot be saved “by proxy.” The phrase means “and your
household will be saved if they will also believe.” We must not read into this
statement the salvation of infants (with or without baptism) because it is
clear that Paul was dealing with people old enough to hear the Word (Acts
16:32), to believe, and to rejoice (Acts 16:34).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">So-called “household
salvation” has no basis in the Word of God—that is, that the decision of the
head of the household brings salvation to the members of the household. The
people in the household of Cornelius were old enough to respond to his call
(Acts 10:24) and to understand the Word and believe (Acts 10:44; 11:15–17;
15:7–9). The household of Crispus was composed of people old enough to hear and
believe God’s Word (Acts 18:8). There is no suggestion here that the adults
made decisions for infants or children.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It is touching
to see the change in the attitude of the jailer as he washed the wounds of
these two prisoners who were now his brothers in Christ. One of the evidences
of true repentance is a loving desire to make restitution and reparation
wherever we have hurt others. We should not only wash one another’s feet (John
13:14–15), but we should also cleanse the wounds we have given to others.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">What about the
other prisoners? Luke doesn’t give us the details, but it is possible that some
of them were also born again through the witness of Paul and Silas and the
jailer. Some of these prisoners may have been waiting for execution, so imagine
their joy at hearing a message of salvation! Paul and Silas thought nothing of
their own pains as they rejoiced in what God did in that Philippian jail! No
doubt the jailer later joined with Lydia in the assembly.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The city
officials knew that they had no convincing case against Paul and Silas, so they
sent word to the jailer to release them. Paul, however, was unwilling to “sneak
out of town,” for that kind of exit would have left the new church under a
cloud of suspicion. People would have asked, “Who were those men? Were they
guilty of some crime? Why did they leave so quickly? What do their followers
believe?” Paul and his associates wanted to leave behind a strong witness of
their own integrity as well as a good testimony for the infant church in
Philippi.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It was then that
Paul made use of his Roman citizenship and boldly challenged the officials on
the legality of their treatment. This was not personal revenge but a desire to
give protection and respect for the church. While the record does not say that
the magistrates officially and publicly apologized, it does state that they
respectfully came to Paul and Silas, escorted them out of the prison, and
politely asked them to leave town. Paul and Silas remained in Philippi long
enough to visit the new believers and encourage them in the Lord.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">As you review
this chapter, you can see that the work of the Lord progresses through difficulties
and challenges. Sometimes the workers have problems with each other, and
sometimes the problems come from the outside. It is also worth noting that not
every sinner comes to Christ in exactly the same manner. Timothy was saved
partly through the influence of a godly mother and grandmother. Lydia was
converted through a quiet conversation with Paul at a Jewish prayer meeting,
while the jailer’s conversion was dramatic. One minute he was a potential
suicide, and the next minute he was a child of God!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Different people
with different experiences, and yet all of them changed by the grace of God.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Others just like
them are waiting to be told God’s simple plan of salvation.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Will you help
them hear?<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In your own
witness for Christ, will you be daring?<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftn8" name="_ftnref8" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[3]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftnref1" name="_ftn1" title="">OT Old Testament</a><o:p></o:p></div>
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<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftnref2" name="_ftn2" title="">LXX Septuagint</a><o:p></o:p></div>
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<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftnref3" name="_ftn3" title="">BDF Blass, F., A. Debrunner, and R. W. Funk. </a><i>A Greek Grammar of the New Testament and Other Early Christian
Literature.</i> Chicago: University of Chicago Press, 1961<o:p></o:p></div>
</div>
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<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftnref4" name="_ftn4" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[1]</span></sup><!--[endif]--></sup></a> I.
Howard Marshall, <a href="https://ref.ly/logosres/comntuseot?ref=Bible.Ac16&off=418">“Acts,”</a>
in <i>Commentary on the New Testament Use of
the Old Testament</i> (Grand Rapids, MI;
Nottingham, UK: Baker Academic;
Apollos, 2007), 594.<o:p></o:p></div>
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<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftnref5" name="_ftn5" title="">imperf. imperfect</a><o:p></o:p></div>
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Stanley D. Toussaint, <a href="https://ref.ly/logosres/bkc?ref=Bible.Ac16.1-5&off=12794">“Acts,”</a>
in <i>The Bible Knowledge Commentary: An
Exposition of the Scriptures</i>, ed. J. F. Walvoord and R. B. Zuck, vol. 2
(Wheaton, IL: Victor Books, 1985), 398–401.<o:p></o:p></div>
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Version<o:p></o:p></div>
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<a href="file:///C:/Archives/Acts%2016%20%20Estudy%20materials%20Thai%20VBS%202019.docx#_ftnref8" name="_ftn8" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[3]</span></sup><!--[endif]--></sup></a>
Warren W. Wiersbe, <a href="https://ref.ly/logosres/ntbec?ref=Bible.Ac16.1-5&off=14783"><i>The Bible Exposition Commentary</i></a>,
vol. 1 (Wheaton, IL: Victor Books, 1996), 466–469.<o:p></o:p></div>
</div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-30342511994902210912019-01-07T21:20:00.000-08:002019-01-07T21:20:52.386-08:00misc John 11 study materials<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-family: Arial, sans-serif; font-size: 16pt;">John 11 English Standard Version (ESV)<o:p></o:p></span></b></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">The Death of Lazarus<o:p></o:p></span></b></div>
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<b><span style="font-family: Arial, sans-serif; font-size: 18pt;">11</span></b><b><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">2 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">3 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So the sisters sent to him, saying, “Lord, he whom you love is ill.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">4 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”<o:p></o:p></span></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">5 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now Jesus loved Martha and her sister and Lazarus. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">6 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So, when he heard that Lazarus<sup>[</sup></span><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#fen-ESV-26518a" title="See footnote a"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">a</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> was ill, he stayed two days longer in the place where he was.</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">7 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Then after this he said to the disciples, “Let us go to Judea again.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">8 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">9 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">10 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But if anyone walks in the night, he stumbles, because the light is not in him.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">11 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.”</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">12 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The disciples said to him, “Lord, if he has fallen asleep, he will recover.”</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">13 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">14 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Then Jesus told them plainly, “Lazarus has died, </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">15 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">16 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So Thomas, called the Twin,<sup>[<a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#fen-ESV-26528b" title="See footnote b"><span style="color: #b34b2c;">b</span></a>]</sup> said to his fellow disciples, “Let us also go, that we may die with him.”<o:p></o:p></span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">I Am the Resurrection and the Life<o:p></o:p></span></b></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">17 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now when Jesus came, he found that Lazarus had already been in the tomb four days. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">18 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Bethany was near Jerusalem, about two miles<sup>[</sup></span><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#fen-ESV-26530c" title="See footnote c"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">c</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> off, </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">19 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">and many of the Jews had come to Martha and Mary to console them concerning their brother. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">20 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">21 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Martha said to Jesus, “Lord, if you had been here, my brother would not have died. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">22 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But even now I know that whatever you ask from God, God will give you.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">23 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Jesus said to her, “Your brother will rise again.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">24 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Martha said to him, “I know that he will rise again in the resurrection on the last day.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">25 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Jesus said to her, “I am the resurrection and the life.<sup>[</sup></span><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#fen-ESV-26537d" title="See footnote d"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">d</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> Whoever believes in me, though he die, yet shall he live, </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">26 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">and everyone who lives and believes in me shall never die. Do you believe this?” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">27 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”<o:p></o:p></span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">Jesus Weeps</span></b><span style="font-family: Verdana, sans-serif; font-size: 18.5pt;"><o:p></o:p></span></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">28 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">29 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And when she heard it, she rose quickly and went to him. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">30 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now Jesus had not yet come into the village, but was still in the place where Martha had met him. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">31 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">32 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">33 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved<sup>[</sup></span><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#fen-ESV-26545e" title="See footnote e"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">e</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> in his spirit and greatly troubled. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">34 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">And he said, “Where have you laid him?” They said to him, “Lord, come and see.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">35 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Jesus wept. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">36 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So the Jews said, “See how he loved him!”</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">37 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”<o:p></o:p></span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">Jesus Raises Lazarus<o:p></o:p></span></b></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">38 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">39 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">40 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">41 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">42 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.”</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">43 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">When he had said these things, he cried out with a loud voice, “Lazarus, come out.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">44 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”<o:p></o:p></span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 14pt;">The Plot to Kill Jesus<o:p></o:p></span></b></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">45 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">46 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">but some of them went to the Pharisees and told them what Jesus had done. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">47 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs.</span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">48 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">49 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">50 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">51 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">52 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">and not for the nation only, but also to gather into one the children of God who are scattered abroad. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">53 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">So from that day on they made plans to put him to death.<o:p></o:p></span></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">54 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.<o:p></o:p></span></div>
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<b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">55 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">56 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">They were looking for<sup>[</sup></span><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#fen-ESV-26568f" title="See footnote f"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">f</span></sup></a><sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;">]</span></sup><span style="font-family: Verdana, sans-serif; font-size: 12pt;"> Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” </span><b><sup><span style="font-family: Arial, sans-serif; font-size: 12pt;">57 </span></sup></b><span style="font-family: Verdana, sans-serif; font-size: 12pt;">Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.<o:p></o:p></span></div>
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<b><span style="font-family: Arial, sans-serif; font-size: 9pt; letter-spacing: 0.1pt;">Footnotes:<o:p></o:p></span></b></div>
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<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#en-ESV-26518" title="Go to John 11:6"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">John 11:6</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"> Greek <i>he</i>; also verse </span><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=John.11.17&version=ESV"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">17</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#en-ESV-26528" title="Go to John 11:16"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">John 11:16</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"> Greek <i>Didymus</i><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#en-ESV-26530" title="Go to John 11:18"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">John 11:18</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"> Greek <i>fifteen stadia</i>; a <i>stadion</i> was about 607 feet or 185 meters<o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#en-ESV-26537" title="Go to John 11:25"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">John 11:25</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"> Some manuscripts omit <i>and the life</i><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#en-ESV-26545" title="Go to John 11:33"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">John 11:33</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"> Or <i>was indignant</i>; also verse </span><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=John.11.38&version=ESV"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">38</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=john+11&version=ESV#en-ESV-26568" title="Go to John 11:56"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";">John 11:56</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman";"> Greek <i>were seeking for</i><o:p></o:p></span></li>
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<b><span style="font-family: Georgia, serif; font-size: 14pt;">NETBible<o:p></o:p></span></b></div>
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<i><span style="font-family: Georgia, serif; font-size: 13.5pt;">The Death of Lazarus<o:p></o:p></span></i></div>
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<a href="https://www.blogger.com/null" name="1"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=1"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:1</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v1"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n1">1</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="2"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=2"><b>11:2</b></a> (Now it was Mary who anointed the Lord with perfumed oil</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v2"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n2">2</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and wiped his feet dry with her hair, whose brother Lazarus was sick.)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v3"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n3">3</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="3"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=3"><b>11:3</b></a> So the sisters sent a message</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v4"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n4">4</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> to Jesus,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v5"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n5">5</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Lord, look, the one you love is sick.” <a href="https://www.blogger.com/null" name="4"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=4"><b>11:4</b></a> When Jesus heard this, he said, “This sickness will not lead to death,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v6"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n6">6</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> but to God’s glory,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v7"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n7">7</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> so that the Son of God may be glorified through it.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v8"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n8">8</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="5"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=5"><b>11:5</b></a> (Now Jesus loved Martha and her sister and Lazarus.)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v9"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n9">9</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="6"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=6"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:6</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> So when he heard that Lazarus</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v10"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n10">10</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> was sick, he remained in the place where he was for two more days.<a href="https://www.blogger.com/null" name="7"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=7"><b>11:7</b></a> Then after this, he said to his disciples, “Let us go to Judea again.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v11"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n11">11</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="8"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=8"><b>11:8</b></a> The disciples replied,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v12"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n12">12</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;">“Rabbi, the Jewish leaders</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v13"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n13">13</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> were just now trying</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v14"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n14">14</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> to stone you to death! Are</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v15"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n15">15</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> you going there again?”<a href="https://www.blogger.com/null" name="9"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=9"><b>11:9</b></a> Jesus replied,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v16"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n16">16</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v17"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n17">17</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> because he sees the light of this world.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v18"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n18">18</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="10"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=10"><b>11:10</b></a> But if anyone walks around at night,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v19"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n19">19</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> he stumbles,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v20"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n20">20</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> because the light is not in him.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="11"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=11"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:11</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> After he said this, he added,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v21"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n21">21</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Our friend Lazarus has fallen asleep.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v22"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n22">22</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> But I am going there to awaken him.” <a href="https://www.blogger.com/null" name="12"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=12"><b>11:12</b></a> Then the disciples replied,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v23"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n23">23</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Lord, if he has fallen asleep, he will recover.” <a href="https://www.blogger.com/null" name="13"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=13"><b>11:13</b></a> (Now Jesus had been talking about</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v24"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n24">24</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> his death, but they</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v25"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n25">25</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> thought he had been talking about real sleep.)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v26"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n26">26</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="14"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=14"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:14</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Then Jesus told them plainly, “Lazarus has died, <a href="https://www.blogger.com/null" name="15"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=15"><b>11:15</b></a> and I am glad</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v27"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n27">27</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> for your sake that I was not there, so that you may believe.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v28"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n28">28</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> But let us go to him.” <a href="https://www.blogger.com/null" name="16"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=16"><b>11:16</b></a> So Thomas (called Didymus</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v29"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n29">29</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;">)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v30"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n30">30</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> said to his fellow disciples, “Let us go too, so that we may die with him.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v31"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n31">31</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n1"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v1"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “from Bethany, the village of Mary and her sister Martha.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n2"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v2"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “perfume,” “ointment.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n3"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v3"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">3</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author. It is a bit surprising that the author here identifies <i>Mary</i> as the one <i>who anointed the Lord with perfumed oil and wiped his feet dry with her hair</i>, since this event is not mentioned until later, in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=12&verse=3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">12:3</span></a><span style="font-family: "Arial Narrow", sans-serif;">. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n4"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v4"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">4</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n5"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v5"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">5</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “to him, saying”; the referent (Jesus) is specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n6"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v6"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">6</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “This sickness is not to death.”<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Jesus plainly stated the purpose of Lazarus’ <i>sickness</i> in the plan of God: The end of the matter would not be <i>death</i>, but the glorification of the Son. Johannine double-meanings abound here: Even though <i>death</i> would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (</span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:45-53"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:45-53</span></a><span style="font-family: "Arial Narrow", sans-serif;">). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:47-53"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:47-53</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n7"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v7"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">7</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “to God’s praise.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n8"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v8"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>So that the Son of God may be glorified through it.</i> These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (</span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:47-53"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:47-53</span></a><span style="font-family: "Arial Narrow", sans-serif;">). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n9"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v9"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">9</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for <i>Martha and her sister and Lazarus</i> here because Jesus’ actions in the following verse appear to be contradictory.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n10"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v10"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">10</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “that he”; the referent (Lazarus) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n11"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v11"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The village of Bethany, where Lazarus was, lies in <i>Judea</i>, less than 2 mi (3 km) from Jerusalem (see </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=18"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:18</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<b><span style="font-family: Georgia, serif; font-size: 12pt;">Speaking with Martha and Mary<o:p></o:p></span></b></div>
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<a href="https://www.blogger.com/null" name="17"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=17"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:17</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> When</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v32"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n32">32</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Jesus arrived,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v33"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n33">33</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> he found that Lazarus</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v34"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n34">34</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> had been in the tomb four days already.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v35"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n35">35</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="18"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=18"><b>11:18</b></a>(Now Bethany was less than two miles</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v36"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n36">36</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> from Jerusalem,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v37"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n37">37</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="19"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=19"><b>11:19</b></a> so many of the Jewish people of the region</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v38"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n38">38</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> had come to Martha and Mary to console them</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v39"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n39">39</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> over the loss of their brother.)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v40"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n40">40</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="20"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=20"><b>11:20</b></a> So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v41"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n41">41</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="21"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=21"><b>11:21</b></a>Martha</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v42"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n42">42</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> said to Jesus, “Lord, if you had been here, my brother would not have died. <a href="https://www.blogger.com/null" name="22"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=22"><b>11:22</b></a> But even now I know that whatever you ask from God, God will grant</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v43"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n43">43</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> you.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v44"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n44">44</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="23"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=23"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:23</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Jesus replied,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v45"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n45">45</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Your brother will come back to life again.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v46"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n46">46</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="24"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=24"><b>11:24</b></a> Martha said,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v47"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n47">47</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “I know that he will come back to life again</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v48"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n48">48</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> in the resurrection at the last day.” <a href="https://www.blogger.com/null" name="25"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=25"><b>11:25</b></a> Jesus said to her, “I am the resurrection and the life. The one who believes in me will live</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v49"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n49">49</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> even if he dies, <a href="https://www.blogger.com/null" name="26"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=26"><b>11:26</b></a> and the one who lives and believes in me will never die.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v50"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n50">50</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Do you believe this?” <a href="https://www.blogger.com/null" name="27"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=27"><b>11:27</b></a> She replied,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v51"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n51">51</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Yes, Lord, I believe</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v52"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n52">52</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> that you are the Christ,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v53"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n53">53</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> the Son of God who comes into the world.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v54"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n54">54</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="28"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=28"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:28</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> And when she had said this, Martha</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v55"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n55">55</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> went and called her sister Mary, saying privately,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v56"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n56">56</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “The Teacher is here and is asking for you.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v57"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n57">57</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="29"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=29"><b>11:29</b></a> So when Mary</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v58"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n58">58</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> heard this, she got up quickly and went to him. <a href="https://www.blogger.com/null" name="30"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=30"><b>11:30</b></a> (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) <a href="https://www.blogger.com/null" name="31"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=31"><b>11:31</b></a> Then the people</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v59"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n59">59</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> who were with Mary</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v60"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n60">60</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> in the house consoling her saw her</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v61"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n61">61</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> get up quickly and go out. They followed her, because they thought she was going to the tomb to weep</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v62"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n62">62</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> there.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="32"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=32"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:32</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” <a href="https://www.blogger.com/null" name="33"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=33"><b>11:33</b></a> When Jesus saw her weeping, and the people</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v63"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n63">63</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> who had come with her weeping, he was intensely moved</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v64"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n64">64</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> in spirit and greatly distressed.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v65"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n65">65</a> </span></sup><a href="https://www.blogger.com/null" name="34"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=34"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:34</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> He asked,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v66"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n66">66</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Where have you laid him?”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v67"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n67">67</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> They replied,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v68"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n68">68</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Lord, come and see.” <a href="https://www.blogger.com/null" name="35"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=35"><b>11:35</b></a> Jesus wept.</span><a href="https://www.blogger.com/null" name="v69"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n69"><sup><span style="font-family: "Georgia","serif"; font-size: 9.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">69</span></sup></a><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="36"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=36"><b>11:36</b></a> Thus the people who had come to mourn</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v70"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n70">70</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> said, “Look how much he loved him!” <a href="https://www.blogger.com/null" name="37"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=37"><b>11:37</b></a> But some of them said, “This is the man who caused the blind man to see!</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v71"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n71">71</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Couldn’t he have done something to keep Lazarus</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v72"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n72">72</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> from dying?”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n12"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v12"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">12</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “The disciples said to him.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n13"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v13"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">13</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the Jewish authorities”; <i>Grk</i> “the Jews.” In NT usage the term </span><span style="font-family: Arial, sans-serif;">᾿</span><span style="font-family: "Arial Narrow", sans-serif;">Ιουδα</span><span style="font-family: Arial, sans-serif;">ῖ</span><span style="font-family: "Arial Narrow", sans-serif;">οι</span><span style="font-family: "Arial Narrow", sans-serif;"> (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” <i>BT</i> 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=19"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></a><span style="font-family: "Arial Narrow", sans-serif;">, and “Jewish religious leaders” in vv. </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:24,31,33"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">24, 31, 33</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n14"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v14"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">14</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “seeking.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n15"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v15"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">15</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n16"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v16"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Jesus answered.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n17"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v17"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">17</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “he does not trip.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n18"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v18"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">18</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> What is the <i>light of this world</i>? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=8&verse=12"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8:12</span></a><span style="font-family: "Arial Narrow", sans-serif;">and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (<i>Are there not twelve hours in a day?</i>) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=13&verse=30"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">13:30</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n19"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v19"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “in the night.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n20"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v20"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">20</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “he trips.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n21"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v21"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">21</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “He said these things, and after this he said to them.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n22"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v22"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">22</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=13"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">13</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n23"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v23"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">23</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Then the disciples said to him.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n24"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v24"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">24</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “speaking about.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n25"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v25"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">25</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “these.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n26"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v26"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">26</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n27"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v27"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">27</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and I rejoice.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n28"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v28"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">28</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>So that you may believe.</i> Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=2&verse=11"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2:11</span></a><span style="font-family: "Arial Narrow", sans-serif;">. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=20&verse=28"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 20:28</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n29"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v29"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">29</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Didymus</i> means “the twin” in Greek.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n30"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v30"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">30</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n31"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v31"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">31</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> One gets the impression from Thomas’ statement “<i>Let us go too, so that we may die with him</i>” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=20&verse=28"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">20:28</span></a><span style="font-family: "Arial Narrow", sans-serif;">, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:16;20:28"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:16 and 20:28</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n32"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v32"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">32</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Then when.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n33"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v33"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">33</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “came.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n34"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v34"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">34</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”; the referent (Lazarus) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n35"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v35"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">35</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he had already had four days in the tomb” (an idiom).<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb <i>four days already</i>. He had died some time before this but probably not very long (cf. Ananias and Sapphira in </span><a href="http://classic.net.bible.org/passage.php?passage=Act%205:6,10"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 5:6,10</span></a><span style="font-family: "Arial Narrow", sans-serif;">who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (<i>Leviticus Rabbah</i> 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n36"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v36"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">36</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “three kilometers”; <i>Grk</i> “fifteen stades” (a <i>stade</i> as a unit of linear measure is about 607 feet or 187 meters).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n37"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v37"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">37</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">map</span></b><span style="font-family: "Arial Narrow", sans-serif;"> For location see </span><a href="http://classic.net.bible.org/map.php?map=map5&block=B1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map5 B1</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map6&block=F3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map6 F3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map7&block=E2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map7 E2</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map8&block=F2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map8 F2</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map10&block=B3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map10 B3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp1&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP1 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp2&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP2 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp3&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP3 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp4&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP4 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n38"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v38"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">38</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “many of the Judeans” (cf. BDAG 479 s.v. </span><span style="font-family: Arial, sans-serif;">᾿</span><span style="font-family: "Arial Narrow", sans-serif;">Ιουδα</span><span style="font-family: Arial, sans-serif;">ῖ</span><span style="font-family: "Arial Narrow", sans-serif;">ος</span><span style="font-family: "Arial Narrow", sans-serif;"> 2.e); <i>Grk</i> “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:46-47"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 11:46-47</span></a><span style="font-family: "Arial Narrow", sans-serif;">. See also the note on the phrase “the Jewish leaders” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=8"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n39"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v39"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">39</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “to comfort them” or “to offer them sympathy.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n40"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v40"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">40</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n41"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v41"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">41</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Notice the difference in the response of the two sisters: Martha <i>went out to meet</i> Jesus, while Mary remains <i>sitting in the house</i>. It is similar to the incident in </span><a href="http://classic.net.bible.org/passage.php?passage=Luk%2010:38-42"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Luke 10:38-42</span></a><span style="font-family: "Arial Narrow", sans-serif;">. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n42"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v42"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">42</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Then Martha.” Here ο</span><span style="font-family: Arial, sans-serif;">ὖ</span><span style="font-family: "Arial Narrow", sans-serif;">ν</span><span style="font-family: "Arial Narrow", sans-serif;"> (oun) has not been translated for stylistic reasons.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n43"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v43"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">43</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “give.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n44"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v44"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">44</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The statement “<i>whatever you ask from God, God will grant you</i>” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=39"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:39</span></a><span style="font-family: "Arial Narrow", sans-serif;"> makes it clear that she had no idea that a resurrection was still possible. How then are her words in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=22"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:22</span></a><span style="font-family: "Arial Narrow", sans-serif;"> to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n45"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v45"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">45</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Jesus said to her.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n46"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v46"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">46</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “Your brother will rise again.”<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Jesus’ remark to Martha that Lazarus would <i>come back to life again</i> is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:25-26"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:25-26</span></a><span style="font-family: "Arial Narrow", sans-serif;">, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n47"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v47"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">47</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Martha said to him.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n48"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v48"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">48</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “will rise again.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n49"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v49"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">49</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> That is, will come to life.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n50"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v50"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">50</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “will never die forever.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n51"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v51"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">51</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “She said to him.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n52"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v52"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">52</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=26"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">26</span></a><span style="font-family: "Arial Narrow", sans-serif;">, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see <i>ExSyn</i> 574-76 and B. M. Fanning, <i>Verbal Aspect</i>, 291-97.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n53"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v53"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">53</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See the note on <i>Christ</i> in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=1&verse=20"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1:20</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n54"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v54"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">54</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the Son of God, the one who comes into the world.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n55"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v55"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">55</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “she”; the referent (Martha) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n56"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v56"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">56</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “in secret” (as opposed to publicly, so that the other mourners did not hear).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n57"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v57"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">57</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “is calling you.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n58"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v58"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">58</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “she”; the referent (Mary) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n59"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v59"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">59</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the Judeans”; <i>Grk</i> “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:46-47"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 11:46-47</span></a><span style="font-family: "Arial Narrow", sans-serif;">. See also the notes on the phrase “the Jewish leaders” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=8"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></a><span style="font-family: "Arial Narrow", sans-serif;"> and “the Jewish people of the region” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=19"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n60"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v60"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">60</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “her”; the referent (Mary) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n61"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v61"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">61</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n62"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v62"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">62</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n63"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v63"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">63</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the Judeans”; <i>Grk</i> “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:46-47"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 11:46-47</span></a><span style="font-family: "Arial Narrow", sans-serif;">. See also the notes on the phrase “the Jewish leaders” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=8"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></a><span style="font-family: "Arial Narrow", sans-serif;">, “the Jewish people of the region” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=19"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></a><span style="font-family: "Arial Narrow", sans-serif;">, and the word “people” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=31"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">31</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n64"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v64"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">64</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or (perhaps) “he was deeply indignant.” The verb </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">νεβριμ</span><span style="font-family: Arial, sans-serif;">ή</span><span style="font-family: "Arial Narrow", sans-serif;">σατο</span><span style="font-family: "Arial Narrow", sans-serif;"> (enebrimhsato), which is repeated in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=38"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 11:38</span></a><span style="font-family: "Arial Narrow", sans-serif;">, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (</span><a href="http://classic.net.bible.org/verse.php?book=Dan&chapter=11&verse=30"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Dan 11:30</span></a><span style="font-family: "Arial Narrow", sans-serif;">, for example – see also </span><a href="http://classic.net.bible.org/verse.php?book=Mar&chapter=14&verse=5"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Mark 14:5</span></a><span style="font-family: "Arial Narrow", sans-serif;">). Jesus displayed this reaction to the afflicted in </span><a href="http://classic.net.bible.org/verse.php?book=Mar&chapter=1&verse=43"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Mark 1:43</span></a><span style="font-family: "Arial Narrow", sans-serif;">, </span><a href="http://classic.net.bible.org/verse.php?book=Mat&chapter=9&verse=30"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Matt 9:30</span></a><span style="font-family: "Arial Narrow", sans-serif;">. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n65"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v65"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">65</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">νεβριμ</span><span style="font-family: Arial, sans-serif;">ή</span><span style="font-family: "Arial Narrow", sans-serif;">σατο</span><span style="font-family: "Arial Narrow", sans-serif;"> (enebrimhsato). John uses it in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2014:1,27"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">14:1 and 27</span></a><span style="font-family: "Arial Narrow", sans-serif;"> to describe the reaction of the disciples to the imminent death of Jesus, and in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=13&verse=21"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">13:21</span></a><span style="font-family: "Arial Narrow", sans-serif;"> the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n66"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v66"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">66</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n67"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v67"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">67</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “Where have you placed him?”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n68"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v68"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">68</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “They said to him.” The indirect object α</span><span style="font-family: Arial, sans-serif;">ὐ</span><span style="font-family: "Arial Narrow", sans-serif;">τ</span><span style="font-family: Arial, sans-serif;">ῷ</span><span style="font-family: "Arial Narrow", sans-serif;"> (autw) has not been translated here for stylistic reasons.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n69"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v69"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">69</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Jesus wept.</i> The Greek word used here for Jesus’ weeping (</span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">δάκρυσεν</span><span style="font-family: "Arial Narrow", sans-serif;">, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=33"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">33</span></a><span style="font-family: "Arial Narrow", sans-serif;"> which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (<i>John</i> [NICNT]<i>,</i> 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (</span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=33"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:33</span></a><span style="font-family: "Arial Narrow", sans-serif;">). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n70"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v70"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">70</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the Judeans”; <i>Grk</i> “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:46-47"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 11:46-47</span></a><span style="font-family: "Arial Narrow", sans-serif;">. See also the notes on the phrase “the Jewish leaders” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=8"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></a><span style="font-family: "Arial Narrow", sans-serif;"> and “the Jewish people of the region” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=19"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></a><span style="font-family: "Arial Narrow", sans-serif;">, as well as the notes on the word “people” in vv. </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:31,33"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">31, 33</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n71"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v71"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">71</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n72"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v72"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">72</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “this one”; the second half of </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=37"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:37</span></a><span style="font-family: "Arial Narrow", sans-serif;"> reads <i>Grk</i> “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=37"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:37</span></a><span style="font-family: "Arial Narrow", sans-serif;">b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=37"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">37</span></a><span style="font-family: "Arial Narrow", sans-serif;">, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.<o:p></o:p></span></div>
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<b><span style="font-family: Georgia, serif; font-size: 12pt;">Lazarus Raised from the Dead<o:p></o:p></span></b></div>
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<a href="https://www.blogger.com/null" name="38"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=38"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:38</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Jesus, intensely moved</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v73"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n73">73</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> again, came to the tomb. (Now it was a cave, and a stone was placed across it.)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v74"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n74">74</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="39"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=39"><b>11:39</b></a> Jesus said, “Take away the stone.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v75"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n75">75</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Martha, the sister of the deceased,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v76"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n76">76</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> replied, “Lord, by this time the body will have a bad smell,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v77"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n77">77</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> because he has been buried</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v78"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n78">78</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> four days.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v79"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n79">79</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="40"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=40"><b>11:40</b></a> Jesus responded,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v80"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n80">80</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Didn’t I tell you that if you believe, you would see the glory of God?” <a href="https://www.blogger.com/null" name="41"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=41"><b>11:41</b></a> So they took away</span><a href="https://www.blogger.com/null" name="v81"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n81"><sup><span style="font-family: "Georgia","serif"; font-size: 9.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">81</span></sup></a><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> the stone. Jesus looked upward</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v82"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n82">82</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and said, “Father, I thank you that you have listened to me.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v83"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n83">83</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="42"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=42"><b>11:42</b></a> I knew that you always listen to me,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v84"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n84">84</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> but I said this</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v85"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n85">85</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> for the sake of the crowd standing around here, that they may believe that you sent me.” <a href="https://www.blogger.com/null" name="43"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=43"><b>11:43</b></a> When</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v86"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n86">86</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> he had said this, he shouted in a loud voice,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v87"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n87">87</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “Lazarus, come out!” <a href="https://www.blogger.com/null" name="44"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=44"><b>11:44</b></a> The one who had died came out, his feet and hands tied up with strips of cloth,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v88"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n88">88</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and a cloth wrapped around his face.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v89"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n89">89</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Jesus said to them, “Unwrap him</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v90"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n90">90</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and let him go.”<o:p></o:p></span></div>
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<i><span style="font-family: Georgia, serif; font-size: 13.5pt;">The Response of the Jewish Leaders<o:p></o:p></span></i></div>
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<a href="https://www.blogger.com/null" name="45"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=45"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:45</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Then many of the people,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v91"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n91">91</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> who had come with Mary and had seen the things Jesus</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v92"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n92">92</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> did, believed in him. <a href="https://www.blogger.com/null" name="46"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=46"><b>11:46</b></a> But some of them went to the Pharisees</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v93"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n93">93</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and reported to them</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v94"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n94">94</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> what Jesus had done.<a href="https://www.blogger.com/null" name="47"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=47"><b>11:47</b></a> So the chief priests and the Pharisees</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v95"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n95">95</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> called the council</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v96"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n96">96</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> together and said, “What are we doing? For this man is performing many miraculous signs. <a href="https://www.blogger.com/null" name="48"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=48"><b>11:48</b></a> If we allow him to go on in this way,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v97"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n97">97</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> everyone will believe in him, and the Romans will come and take away our sanctuary</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v98"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n98">98</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and our nation.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="49"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=49"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:49</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Then one of them, Caiaphas, who was high priest that year, said,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v99"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n99">99</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “You know nothing at all! <a href="https://www.blogger.com/null" name="50"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=50"><b>11:50</b></a>You do not realize</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v100"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n100">100</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> that it is more to your advantage to have one man</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v101"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n101">101</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> die for the people than for the whole nation to perish.”</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v102"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n102">102</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="51"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=51"><b>11:51</b></a> (Now he did not say this on his own,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v103"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n103">103</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v104"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n104">104</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="52"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=52"><b>11:52</b></a> and not for the Jewish nation</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v105"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n105">105</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> only,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v106"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n106">106</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> but to gather together</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v107"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n107">107</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> into one the children of God who are scattered.)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v108"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n108">108</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="53"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=53"><b>11:53</b></a> So from that day they planned together to kill him.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="54"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=54"><b><span style="font-family: "Georgia","serif"; font-size: 13.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:54</span></b></a><span style="font-family: Georgia, serif; font-size: 13.5pt;"> Thus Jesus no longer went</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v109"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n109">109</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> around publicly</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v110"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n110">110</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> among the Judeans,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v111"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n111">111</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> but went away from there to the region near the wilderness, to a town called Ephraim,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v112"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n112">112</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and stayed there with his disciples. <a href="https://www.blogger.com/null" name="55"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=55"><b>11:55</b></a>Now the Jewish feast of Passover</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v113"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n113">113</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> was near, and many people went up to Jerusalem</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v114"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n114">114</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> from the rural areas before the Passover to cleanse themselves ritually.</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v115"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n115">115</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> <a href="https://www.blogger.com/null" name="56"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=56"><b>11:56</b></a> Thus they were looking for Jesus,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v116"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n116">116</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> and saying to one another as they stood in the temple courts,</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v117"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n117">117</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> “What do you think? That he won’t come to the feast?” <a href="https://www.blogger.com/null" name="57"></a><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=57"><b>11:57</b></a> (Now the chief priests and the Pharisees</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v118"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n118">118</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> had given orders that anyone who knew where Jesus</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v119"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n119">119</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> was should report it, so that they could arrest</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v120"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n120">120</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"> him.)</span><sup><span style="font-family: Georgia, serif; font-size: 9.5pt;"> <a href="https://www.blogger.com/null" name="v121"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#n121">121</a> </span></sup><span style="font-family: Georgia, serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n73"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v73"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">73</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or (perhaps) “Jesus was deeply indignant.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n74"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v74"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">74</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n75"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v75"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">75</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “Remove the stone.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n76"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v76"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">76</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “the sister of the one who had died.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n77"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v77"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">77</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “already he stinks.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n78"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v78"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">78</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “been there” (in the tomb – see </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=17"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 11:17</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n79"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v79"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">79</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>He has been buried four days.</i> Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n80"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v80"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">80</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Jesus said to her.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n81"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v81"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">81</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “they removed.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n82"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v82"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">82</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “lifted up his eyes above.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n83"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v83"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">83</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “that you have heard me.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n84"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v84"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">84</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “that you always hear me.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n85"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v85"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">85</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n86"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v86"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">86</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And when.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n87"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v87"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">87</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The purpose of the <i>loud voice</i> was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:41-42"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">41-42</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n88"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v88"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">88</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Many have wondered how Lazarus got out of the tomb if <i>his hands and feet</i> were still <i>tied up with strips of cloth</i>. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (</span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2020:6-7"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">20:6-7</span></a><span style="font-family: "Arial Narrow", sans-serif;">). Jesus, unlike Lazarus, would never need graveclothes again.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n89"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v89"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">89</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and his face tied around with cloth.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n90"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v90"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">90</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “Loose him.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n91"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v91"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">91</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the Judeans”; <i>Grk</i> “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:46-47"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 11:46-47</span></a><span style="font-family: "Arial Narrow", sans-serif;">. See also the notes on the phrase “the Jewish leaders” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=8"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></a><span style="font-family: "Arial Narrow", sans-serif;"> and “the Jewish people of the region” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=19"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></a><span style="font-family: "Arial Narrow", sans-serif;">, as well as the notes on the word “people” in vv. </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:31,33"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">31, 33</span></a><span style="font-family: "Arial Narrow", sans-serif;"> and the phrase “people who had come to mourn” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=36"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">36</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n92"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v92"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">92</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”; the referent (Jesus) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n93"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v93"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">93</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See the note on <i>Pharisees</i> in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=1&verse=24"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1:24</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n94"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v94"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">94</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “told them.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n95"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v95"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">95</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%207:45;18:3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 7:45; 18:3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/passage.php?passage=Act%205:22,26"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 5:22, 26</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n96"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v96"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">96</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=49"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:49</span></a><span style="font-family: "Arial Narrow", sans-serif;"> is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n97"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v97"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">97</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “If we let him do thus.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n98"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v98"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">98</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “holy place”; <i>Grk</i> “our place” (a reference to the temple in Jerusalem).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n99"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v99"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">99</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “said to them.” The indirect object α</span><span style="font-family: Arial, sans-serif;">ὐ</span><span style="font-family: "Arial Narrow", sans-serif;">το</span><span style="font-family: Arial, sans-serif;">ῖ</span><span style="font-family: "Arial Narrow", sans-serif;">ς</span><span style="font-family: "Arial Narrow", sans-serif;"> (autois) has not been translated for stylistic reasons.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n100"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v100"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">100</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “you are not considering.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n101"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v101"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">101</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Although it is possible to argue that </span><span style="font-family: Arial, sans-serif;">ἄ</span><span style="font-family: "Arial Narrow", sans-serif;">νθρωπος</span><span style="font-family: "Arial Narrow", sans-serif;"> (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in </span><a href="http://classic.net.bible.org/verse.php?book=Joh&chapter=11&verse=47"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11:47</span></a><span style="font-family: "Arial Narrow", sans-serif;"> “this man” (ο</span><span style="font-family: Arial, sans-serif;">ὗ</span><span style="font-family: "Arial Narrow", sans-serif;">τος</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: Arial, sans-serif;">ὁ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: Arial, sans-serif;">ἄ</span><span style="font-family: "Arial Narrow", sans-serif;">νθρωπος</span><span style="font-family: "Arial Narrow", sans-serif;">, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n102"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v102"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">102</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. </span><a href="http://classic.net.bible.org/verse.php?book=Mar&chapter=10&verse=45"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Mark 10:45</span></a><span style="font-family: "Arial Narrow", sans-serif;">). Caiaphas was right; the death of Jesus would save the <i>nation</i> from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. </span><a href="http://classic.net.bible.org/passage.php?passage=Mar%203:16-17"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">3:16-17</span></a><span style="font-family: "Arial Narrow", sans-serif;">). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n103"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v103"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">103</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “say this from himself.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n104"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v104"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">104</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n105"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v105"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">105</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See the note on the word “nation” in the previous verse.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n106"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v106"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">106</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The author in his comment expands the prophecy to include the Gentiles (<i>not for the Jewish nation only</i>), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly <a href="http://classic.net.bible.org/passage.php?passage=Eph%202:11-22">Eph 2:11-22</a>) in the stress on the unity of Jew and Gentile.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n107"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v107"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">107</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “that he might gather together.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n108"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v108"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">108</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n109"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v109"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">109</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “walked.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n110"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v110"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">110</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “openly.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n111"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v111"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">111</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. </span><span style="font-family: Arial, sans-serif;">᾿</span><span style="font-family: "Arial Narrow", sans-serif;">Ιουδα</span><span style="font-family: Arial, sans-serif;">ῖ</span><span style="font-family: "Arial Narrow", sans-serif;">ος</span><span style="font-family: "Arial Narrow", sans-serif;"> 2.e. See also the references in vv. </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2011:8,19,31,33,36,45"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8, 19, 31, 33, 36, and 45</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n112"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v112"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">112</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (</span><a href="http://classic.net.bible.org/verse.php?book=Jos&chapter=18&verse=23"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Josh 18:23</span></a><span style="font-family: "Arial Narrow", sans-serif;">) or Ephron (</span><a href="http://classic.net.bible.org/verse.php?book=Jos&chapter=15&verse=9"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Josh 15:9</span></a><span style="font-family: "Arial Narrow", sans-serif;">). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n113"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v113"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">113</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (</span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">κ</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">τ</span><span style="font-family: Arial, sans-serif;">ῆ</span><span style="font-family: "Arial Narrow", sans-serif;">ς</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: "Arial Narrow", sans-serif;">χ</span><span style="font-family: Arial, sans-serif;">ώ</span><span style="font-family: "Arial Narrow", sans-serif;">ρας</span><span style="font-family: "Arial Narrow", sans-serif;">, ek th" cwra") who had come to purify themselves ceremonially before the feast.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n114"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v114"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">114</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">map</span></b><span style="font-family: "Arial Narrow", sans-serif;"> For location see </span><a href="http://classic.net.bible.org/map.php?map=map5&block=B1"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map5 B1</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map6&block=F3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map6 F3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map7&block=E2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map7 E2</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map8&block=F2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map8 F2</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=map10&block=B3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Map10 B3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp1&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP1 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp2&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP2 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp3&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP3 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/map.php?map=jp4&block=F4"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">JP4 F4</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n115"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v115"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">115</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n116"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v116"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">116</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “they were seeking Jesus.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n117"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v117"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">117</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “in the temple.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n118"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v118"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">118</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%207:45;18:3"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 7:45; 18:3</span></a><span style="font-family: "Arial Narrow", sans-serif;">; </span><a href="http://classic.net.bible.org/passage.php?passage=Act%205:22,26"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Acts 5:22, 26</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n119"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v119"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">119</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”; the referent (Jesus) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n120"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v120"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">120</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “could seize.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n121"></a><a href="http://classic.net.bible.org/bible.php?book=Joh&chapter=11#v121"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">121</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is a parenthetical note by the author.<o:p></o:p></span></div>
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<a href="https://ref.ly/logosres/bbackcom?ref=Bible.Jn11.1-16&off=7456"><i><span style="color: black; font-size: 14pt; text-decoration-line: none;">The IVP Bible Background Commentary: New Testament</span></i></a><i><span style="font-size: 14pt;"><o:p></o:p></span></i></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt;">11:1–16</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">Announcement of Lazarus’s Sickness</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:1</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Bethany was close to Jerusalem (v. 18); emphasizing Jesus’ Galilean ministry, Mark omits this miracle and is followed by Matthew and Luke.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:2–5</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Visiting and praying for the sick was a pious obligation in Judaism, but Jesus’ reputation as a healer is undoubtedly the main reason for informing him of Lazarus’s sickness. Informing him would serve as a polite request (cf. 2:3).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:6</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. It is a long walk from where Jesus is to Bethany, but Lazarus is already dead, perhaps by the time the messengers reach Jesus (11:14, 17)—it was only a day’s journey each way, just over twenty miles. For temporary rebuffs to test faith, cf. 2:4.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:7–8</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Although the Jerusalem priesthood was respected in Galilee, it wielded more power and influence in Judea; Antipas, the ruler of Galilee, did not tolerate direct interference in his territory. (In John’s day, the Pharisaic establishment was also settled in Judea, where it undoubtedly wielded more influence than in Galilee.)<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:9–10</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. On walking in darkness and stumbling, see comment on 8:12.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:11–16</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Again the disciples interpret Jesus too literally (v. 12)—although “sleep” was a common metaphor for death in Jewish texts and throughout the ancient world (Greek myth even portrayed Sleep and Death as twin brothers). But even though they may not understand that Jesus’ death is the cost of giving Lazarus (and others) life, they are prepared to die with him (v. 16). As much as disciples loved their teachers, this is a rare expression of commitment in practice; in general, Jewish people emphasized only being prepared to die for God and his law.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">11:17–37</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">Comforting the Mourners</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:17–19</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Visiting and consoling the bereaved in the days immediately following a close relative’s loss was an essential duty of Jewish piety. The neighbors would provide the first meal after the funeral. Lazarus would have been buried on the day of his death.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:20</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The first week of deep grief after a close relative’s burial would be spent mourning in one’s house, sitting on the floor and visited by friends. This custom, called <i>shivah</i> (for “seven” days), is still practiced in Judaism today and is very helpful for releasing grief. Mourners abstained from adornment for the next three weeks and from common pleasures for the next year.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:21–24</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Prayers for comfort were standard, and this may be the import of verse 22. Conversely, Martha may be asking in verse 22 for her brother’s resuscitation, and verse 24 may test Jesus, pressing him further for the favor (2 Kings 4:16; cf. 4:28). Ancient Near Eastern peoples often sought favors from benefactors in such self-effacing ways, as opposed to the more direct modern Western approach (“Hey, can I have …?”).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:25–27</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The common belief of Judaism in this period was that the dead would be raised bodily at the end; indeed, Pharisees considered those who denied this doctrine (specifically Sadducees) to be damned for doing so.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:28–37</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The time and consolation of an important religious teacher who had come a long distance would be especially meaningful, though local students and teachers of the law joined in funeral processions when it was possible for them to do so. Greek and Roman philosophers emphasized sobriety and remaining calm and untroubled by bereavement; Jesus prefers the traditional Jewish form of expressing grief.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">11:38–44</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">Raising Lazarus</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:38. People were often buried in caves; stones, usually disk-shaped, would be rolled along a groove into place in front of the tomb, protecting its contents from animals, the elements and occasionally robbers.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:39</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The body would be wrapped and left lying on the floor in the tomb’s antechamber; only after a year, when the flesh had rotted off, would family members return to collect the bones into a box, which they would then slide into a slot on the wall. After four days (11:17), decomposition was well under way, especially because it was no longer winter (11:55). Whatever spices they may have used to delay the stench (cf. comment on Mk 16:1) would no longer be effective.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:40–42</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. On the preliminary prayer, cf. 1 Kings 18:36.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:43–44</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The deceased would be wrapped in long cloth strips. This wrapping was thorough, binding the limbs to keep them straight and even the cheeks to keep the mouth shut; the facecloth may have been a yard square. This tight wrapping would have made it hard enough for a living person to walk, not to mention a formerly dead person coming forth from the entrance to the tomb; this difficulty further underlines the miraculous nature of this event. Men could not wrap women’s corpses, but women could wrap both men and women, so Lazarus may have been wrapped by his sisters.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">11:45–57</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">The Religious People Plot to Kill Jesus</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:45–46</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. On the Pharisees here, see comment on 7:32.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:47–48</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The Pharisees and chief priests call together literally a “Sanhedrin,” probably referring here to the supreme court of Israel or those of its representatives who are available.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Their concern is a legitimate one validated by history: those perceived as political messiahs threatened their own power and Judea’s stability, inviting Roman intervention; the Romans accepted only one king, Caesar. Josephus testified to this concern of the priestly aristocracy, and one reason Joseph Caiaphas maintained his office longer than any other high priest of the first century (<span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">a.d.</span> 18–36) was that he kept the peace for the Romans. But this is another touch of John’s irony (a common ancient literary device): this was their view, not that of the Romans (18:38; 19:12); and although they killed Jesus, the Romans ultimately did take away their temple and nation, in <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">a.d.</span> 70, anyway.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:49</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The high priesthood, like some Greek priesthoods (e.g., at Eleusis), had originally been a lifelong office. It had never been reduced to an annual assignment, like most priesthoods in Syria or Asia Minor, but John’s “priest that year” may poke fun at how the Roman governor had power to change the high priests, or at how the high priest’s deposed relative could still meddle so much in these affairs (18:13); or he may simply mean “high priest in the particular year of which we speak,” because officials’ terms were used to date events.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The high priest presided over the Sanhedrin. To have a high priest inform his colleagues, “You do not know anything,” is the epitome of John’s irony.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:50–53</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Here the high priest means one thing on the level of his own hearers, but his words have another meaning that would be more obvious to John’s readers: others (both Greeks and Jews) also believed that those appointed as God’s representatives could sometimes prophesy (speak God’s truth) without meaning to do so. Some Jewish traditions seem to associate prophecy with the priesthood.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Sacrificing the few for the many makes good politics but bad religion: Josephus claimed that King Agrippa II urged his people to forego vengeance for injustice for the sake of peace; but Jewish teachers said not to betray a single Israelite to rape or death even if the result would be the rape or execution of all.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:54–55</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The temple courts had countless pools for ritual purification; on this point, cf. also 2:6 and 3:25.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:56–57</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. They could not believe someone as pious a religious teacher as Jesus is popularly supposed to be would not show up for one of the great pilgrimage festivals required by the law, especially when he had to come only from Galilee. </span><a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn1" name="_ftnref1" title=""><b><sup><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;"><!--[if !supportFootnotes]--><b><sup><span style="font-size: 14pt; line-height: 115%;">[1]</span></sup></b><!--[endif]--></span></sup></b></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><i><span style="font-size: 18.0pt; mso-bidi-font-size: 11.0pt;">Commentary on the New Testament Use of the Old Testament</span></i></b><b><span style="font-family: "Times New Roman", serif; font-size: 22pt; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;"><o:p></o:p></span></b></div>
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<span style="font-family: "Times New Roman", serif; font-size: 14pt; font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">The Raising of Lazarus</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt;"> (11:1–57)</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The raising of Lazarus constitutes the seventh and climactic sign of Jesus in this Gospel. Raising the dead is rare in the O<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn2" name="_ftnref2" title="">T, occurring only four times: Elijah’s raising of the wi</a>dow’s son (1 Kings 17:17–24); Elisha’s raising of the son of the Shunammite woman (2 Kings 4:32–37); Elisha’s “posthumous” raising of a dead man (2 Kings 13:21); and the witch of Endor’s illicit bringing Samuel back out of the grave at King Saul’s request (1 Sam. 28) (see also Ezekiel’s vision of the valley of dry bones in Ezek. 37:1–14). Raisings of the dead generally were viewed in light of the final resurrection and as an expression of God’s power to bring it about. The raising of Lazarus is one of only three such events in the Gospels.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">As part of the climactic Johannine sign, the death and raising of Lazarus serves as a type for Jesus’ own death and raising later in the narrative (see also 2:20–22). In the context of the narrative the raising of Lazarus triggers the Jewish leaders’ resolve to have Jesus arrested and tried for blasphemy (11:45–57), so that John 11 serves a crucial bridge function between the narration of Jesus’ ministry to the Jews in chapters 1–10 and the narrative of his passion in chapters 13–20 (Ridderbos 1997: 381). Significantly, the raising of Lazarus is more than a mere miracle; it is a “sign,” a demonstration of Jesus’ true identity as the Christ and Son of God (cf. 20:30–31). In addition, the Jews’ opposition to Jesus’ raising of Lazarus puts the last nail in the coffin, as it were, of the Jewish leaders and serves as the final damning piece of evidence against Jesus’ opponents. A more powerful sign of Jesus’ messianic identity could not be given.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">By coming to comfort Martha and Mary after their brother Lazarus’s death (11:17), Jesus fulfills one of the most essential obligations in the Jewish culture of his day. Martha’s affirmation of end-time resurrection in 11:24 was in keeping with Pharisaic beliefs (cf. Acts 23:8; Josephus, <i>J.W<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn3" name="_ftnref3" title="">.</a></i> 2.163; see Barrett 1978: 395) and those of the majority of first-century Jews (Bauckham 1998) as well as Jesus’ own teaching on the subject (cf. 5:21, 25–29; 6:39–44, 54). The resurrection of the dead was the subject of lively debate between the Pharisees and their opponents (e.g., <i>b<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn4" name="_ftnref4" title="">.</a></i> <i>Sanh<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn5" name="_ftnref5" title="">.</a></i> 90b, referring to Deut. 31:16; Isa. 26:19; Song 7:9). Mishnaic passages likewise denounce those who refuse to affirm the resurrection of the dead (<i>m<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn6" name="_ftnref6" title="">.</a></i> <i>Sanh<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn7" name="_ftnref7" title="">.</a></i> 10:1; cf. <i>m<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn8" name="_ftnref8" title="">.</a></i> <i>Ber<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn9" name="_ftnref9" title="">.</a></i> 9:5).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Belief in the resurrection is also evident from the second of the Eighteen Benedictions: “Lord, you are almighty forever, who makes the dead alive.… Blessed are you, Lord, who makes the dead alive” (cf. <i>m<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn10" name="_ftnref10" title="">.</a></i> <i>Ber<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn11" name="_ftnref11" title="">.</a></i> 5:2; <i>m<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn12" name="_ftnref12" title="">. So</a>ṭah</i> 9:15; see Schürer 1973–1979: 2:456). The Sadducees (as well as the Samaritans), in contrast to the Pharisees, flatly denied the future reality of resurrection (cf. Matt. 22:23–33 pars<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn13" name="_ftnref13" title="">.; Acts 23:8; Josephus, </a><i>J.W<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn14" name="_ftnref14" title="">.</a></i> 2.165; <i>Ant<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn15" name="_ftnref15" title="">.</a></i> 18.16; see Oepke 1964: 370; Meyer 1971: 46–47). The concept of Jewish corporate personality, wherein one continued to exist only in the lives of one’s descendants, hardly provided satisfactory hope for many pious Jews in Jesus’ day. Yet Jesus’ message went far beyond what Martha had in mind; he himself was the resurrection and the life (11:25 [see commentary at 1:4: “in him was life”]).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Martha’s reference to “the one who is coming into the world” in 11:27 takes up the messianic expression derived from Ps. 118:26 (Beasley-Murray 1999: 192), which is applied to Jesus by others in the Gospels (see esp<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn16" name="_ftnref16" title="">. Matt. 11:3 par</a><a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn17" name="_ftnref17" title="">.; John 12:13 pars</a><a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn18" name="_ftnref18" title="">.).</a><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus’ prayer at the outset of the raising of Lazarus in 11:41–42 (for a commentary on the various aspects of the prayer, see Köstenberger 2004: 344–45) finds an O<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn19" name="_ftnref19" title="">T antecedent in the praye</a>r of Elijah, “Answer me, O <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span>, answer me, so these people will know that you, O <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span>, are God” (1 Kings 18:37; cf. Ps. 118:21; 121:1; 123:1). A. T. Hanson (1973: 254) and M. Wilcox (1977: 130) contend that 11:41 is actually a quotation of Ps. 118:21a M<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn20" name="_ftnref20" title="">T </a>(see the discussion in Hunter 1979: 68), and Wilcox (1977: 131) further argues that Ps. 118:22 also resonates in the present passage via the “stone” motif (cf. the citation of Ps. 118:25–26 in 12:13, on which, see the commentary below; see also the possible allusion to Ps. 118:26 in 11:27 above).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Jews’ fear is that if they allow Jesus to go on like this, the Romans will come and take away their “place” (TNI<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn21" name="_ftnref21" title="">V: “temple”) and their nation (11:48; cf. 12:19; 2 Macc. 5:19). In Jewish literature “the place” (</a>Heb<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn22" name="_ftnref22" title="">. </a><i>māqôm</i>) may refer metaphorically to the Lord (e.g., <i>Gen. Rab<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn23" name="_ftnref23" title="">.</a></i> 68:9; <i>b<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn24" name="_ftnref24" title="">.</a></i> <i>ʿAbod. Zar<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn25" name="_ftnref25" title="">.</a></i> 40b), the promised land (2 Macc. 1:29), Jerusalem (<i>m<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn26" name="_ftnref26" title="">.</a></i> <i>Bik<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn27" name="_ftnref27" title="">.</a></i> 2:2), or the temple (2 Esdr. 14:7 LX<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn28" name="_ftnref28" title="">X). Of these, the temple is the most concrete and climactic referent because it is located in Jerusalem, the capital city of the promised land, and the place where God himself dwells (Ridderbos 1997: 408; Carson 1991: 420). Importantly, the temple assumes </a>a central role in God’s judgment of Israel (Jer. 7:14; cf. 1 Kings 9:7).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Apparently, the Jews’ repeated, traumatic (albeit temporary) loss of land and temple elicited the fear (at least on the part of its leaders) that God would once again visit the nation in judgment and allow them to be exiled and the temple to be destroyed if Israel was disobedient to God. This concern resurfaces in another, later Sanhedrin meeting, when false witnesses testify that Stephen “never stops speaking against this holy place,” predicting that Jesus would “destroy this place” (Acts 6:13–14). Later, Paul likewise is charged with teaching “all men everywhere against our people and our law and this place,” as well as with defiling “this holy place” by bringing Greeks into the inner temple area (Acts 21:28).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The pronouncement by the Jewish high priest Caiaphas in 11:50, that it was better for one man to die for the nation than for the whole nation to perish, is firmly rooted in Jewish thought. Discussions frequently turned to 2 Sam. 20, where Sheba is slain while the city of Abel is spared, the argument being made that a person should be handed over rather than all people being killed only if such an individual is specifically identified by name (<i>Gen. Rab<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn29" name="_ftnref29" title="">.</a></i> 94:9; cf. <i>t<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn30" name="_ftnref30" title="">.</a></i> <i>Ter<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn31" name="_ftnref31" title="">.</a></i> 7:20; for further references, see Köstenberger 2004: 352n142). In Jesus’ case, of course, Caiaphas’s words prophetically anticipated the substitutionary atonement that Jesus was to render, without thereby excusing Jewish (or Gentile) unbelief (11:51–52) (on the O<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn32" name="_ftnref32" title="">T b</a>ackground for prophetic abilities of the high priest, see Köstenberger 2004: 352–53).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The reference to the “scattered children of God” in 11:52, in context, plainly refers to the Gentiles. Although Israel’s end-time hopes were tied to the expectation that the “scattered children of God” (i.e., Jews in the Diaspora) would be regathered in the promised land by the Messiah (or Messiahs [cf. 1Q<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn33" name="_ftnref33" title="">S IX, 11]) to share in God’s kingdom (Ps. 106:47; 107:2–3; Isa. 11:12; 43:5–7; 49:5; Jer. 23:3; 31:8–14; Ezek. 34:11–16</a>; 36:24–38; 37:21–28; Mic. 2:12; cf. James 1:1), O<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn34" name="_ftnref34" title="">T prophetic literature also includes frequent depictions of the Gentiles as streaming toward the mountain of the Lord (Isa. 2:2–3; 56:6–8; 60:6; Zech. 14:16; cf. 1 Pet. 1:1), and the Jerusalem temple is cha</a>racterized as “a house of prayer for all nations” (Isa. 56:7; cited in Mark 11:17). Thus Jesus is here shown to anticipate the Gentile mission (cf. esp<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn35" name="_ftnref35" title="">. 10:16; see also 12:20–21, 32).</a><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The reference to ceremonial cleansing before the Passover in 11:55 is rooted in O<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn36" name="_ftnref36" title="">T injunctions concerning ritual purity. Individual purification was necessary because ceremonial uncleanness prevented a person from celebrating the Passover (see Num. 9:6; 2 Chron. 30:17–18; John 18:28; cf. </a><i>m<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn37" name="_ftnref37" title="">. Pesa</a>ḥ.</i> 9:1). This need arose particularly for those who lived in contact with Gentiles, since the latter frequently buried their dead near their houses, which would make their Jewish neighbors subject to the purification commanded by the law (Num. 19:11–12). An O<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn38" name="_ftnref38" title="">T law still operative in Jesu</a>s’ day stipulated the need for ceremonial cleansing before the Passover for anyone who had become defiled, such as by touching a corpse (Num. 9:6–14). The appropriate purification rites might last as long as one week (Num. 19:12), so that many traveled to Jerusalem early, especially in light of the large numbers involved (Josephus, <i>J.W<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn39" name="_ftnref39" title="">.</a></i> 1.229; <i>m<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn40" name="_ftnref40" title="">. Pesa</a>ḥ.</i> 9:1).<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn41" name="_ftnref41" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[2]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[1]</span></sup><!--[endif]--></sup> <b><span style="font-size: 14pt;">Robert H. Gundry, </span></b><a href="https://ref.ly/logosres/cmmnwtstmntvrsb?ref=Bible.Jn11.1&off=0&ctx=+writes+his+Gospel.%0a~11:1:+And+a+certain+"><b><i><span style="color: black; font-size: 14.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;">Commentary on the New Testament: <br />Verse-by-Verse Explanations with a Literal Translation</span></i></b></a><span style="font-size: 14pt;"> </span><o:p></o:p></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:1</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And a certain</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [man] <b>was sick, Lazarus from Bethany, from the town of Mary and Martha her sister.</b> In their culture people didn’t have first and last names as we do. So to distinguish people of the same name, their places of origin or residence were often added, as in “Jesus of Nazareth” and “Saul of Tarsus.” (There were many other Jesuses and Sauls.) Since the following story will feature Lazarus, he’s the one identified as “from Bethany.” According to 10:40–42 Jesus has been staying—and here in chapter 11 is still staying—where the Baptist used to baptize, that is, in Bethany east of the Jordan River (1:28). That Bethany probably wasn’t a town but was a region, the northern part of Transjordan. The present Bethany <i>is</i> a town, not a region, considerably west of the Jordan River and, more specifically, on the east side of the Mount of Olives, which is just across a ravine from Jerusalem. Whereas Lazarus is identified by the name of this town, the town itself is identified by the names of Mary and Martha to distinguish it from the earlier Bethany. Mary is mentioned first because of what she’ll do on a later occasion, as is mentioned in the next verse; and Martha is identified as her sister.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:2</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And it was Mary who anointed the Lord with perfume and wiped</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [it] <b>off with her hair, whose brother Lazarus was sick.</b> The story of that anointing doesn’t come up till chapter 12; so this reference anticipates that story as well as distinguishing this Mary from other Marys. In particular, Mary’s anointing Jesus and wiping off the ointment will symbolize his death, burial, and resurrection, so that John’s mention of her actions here prepares for a preview of Jesus’ death, burial, and resurrection also in the story of Lazarus. First-time readers of John’s Gospel will notice this preview (and others like it) only in retrospect. For now, we may notice that John calls Jesus “Lord,” which means “Master.” Jesus will prove master of the seemingly impossible situation that’s coming up. And for the first time John lets us know that Lazarus was Mary’s brother, and therefore Martha’s brother too. This sibling relation explains in advance the sisters’ concern for Lazarus. After the statement in 11:1 that Lazarus was sick, the clause in 11:2, “whose brother Lazarus was sick,” is redundant. But the very redundance highlights the crisis.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:3</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Therefore</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [because Lazarus was the sisters’ brother and was sick] <b>the sisters sent</b> [a message] <b>to him</b> [Jesus], <b>saying, “Lord, look! He whom you love is sick.”</b> Whatever the sisters may have meant by “Lord,” John certainly intends us to think of Jesus as Lord in the sense of deity. Since Jesus is on the other side of the Jordan from Bethany, “look!” means “Pay attention! We have a crisis here. Come and see for yourself.” For a third time Lazarus is described as “sick.” But the sisters’ message doesn’t identify Lazarus by name. Instead, it identifies him as one whom Jesus loves. The sisters don’t need to identify their brother by name. He’s one of Jesus’ sheep, and Jesus already knows his sheep by name. This is the first time in John that Jesus is said to love anyone, but it follows naturally after Jesus’ portraying himself as the good shepherd who lays down his life for his sheep. He loves them, and Lazarus is one of them.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:4</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And on hearing</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [the message that Mary and Martha had sent], <b>Jesus said, “This sickness isn’t for the purpose of death.”</b> Though Lazarus’s sickness will <i>result</i> in death, its <i>purpose</i> differs from death. <b>“Rather,</b> [the sickness is] <b>for the benefit of God’s glory, in order that the Son of God may be glorified through it</b> [the sickness]<b>.”</b> We’re reminded of Jesus’ saying that the blindness of the man born blind had the purpose of manifesting the works of God (9:3). But the glorification of God has the purpose and result of his Son’s glorification too, because the Father and the Son are one (10:30).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:5–6</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And Jesus loved Martha and her sister and Lazarus.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> We’ve already learned that Jesus loved Lazarus. Here we learn that he loved Martha and Mary as well. This time John mentions Martha first and refers to Mary not by her name but only as Martha’s sister, probably because later in the story Martha will take the lead and Mary will hang back. Perhaps Martha was older than Mary. The love of Jesus for the two sisters as well as for Lazarus heightens the tension created by Jesus’ not responding immediately to the sisters’ message. But what Jesus will finally do will demonstrate his love despite, and even because of, the delay. <sup>6 </sup><b>Therefore when he</b> [Jesus] <b>heard, “He</b> [Lazarus] <b>is sick,” then he stayed two days in the place where he was.</b> “Therefore” implies that Jesus stayed where he was <i>because</i> he loved Martha, Mary, and Lazarus. His waiting to arrive till Lazarus has been dead four days will demonstrate to them, when he raises Lazarus, that he is <i>their</i> resurrection and <i>their</i> life. It will be a demonstration that grows out of his love for them.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:7–8</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Then after this</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [that is, after the two days’ delay] <b>he tells the disciples, “Let’s go into Judea again.”</b> Judea was the southern territory of the land of Israel, west of the Dead Sea, and the location of Jerusalem and the nearby village of Bethany. Jesus and his disciples were there from 7:14 through 10:39. They’ve been away only since 10:40 (“He went away again across the Jordan”). <sup>8 </sup><b>The disciples say to him, “Rabbi</b> [which means ‘Teacher’ according to 1:38; 3:2], <b>the Jews were just now seeking to stone you</b> [10:31–33], <b>and are you going there again?”</b> The disciples can hardly believe their ears. And you can understand why. Not only had the Jewish authorities just tried for the second time to stone Jesus to death (see 8:59 for the first attempt). He’d also escaped and gone across the Jordan to get away from them. But Jesus’ love for Lazarus, Martha, and Mary overpowers the threat to Jesus’ life, just as the shepherd lays down his life for his sheep.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:9–10</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Jesus answered, “There are twelve hours of day, aren’t there?”</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Of course! <b>“If anyone walks around during the day, he doesn’t stumble, because he sees the light of this world.</b> <sup>10 </sup><b>But if anyone walks around during the night, he does stumble, because the light isn’t in him.”</b> The light of this world is the sun, which shines during the day, so that people don’t stumble over obstacles they can’t see at night. But why does Jesus mention that the day lasts for twelve hours? Well, in 9:4–5 he portrayed himself as the light of the world, so that his earthly ministry constituted a day of salvation. But he also warned that night was coming, by implication because he would depart from the world. What would be the occasion of his departure? “His hour,” the hour of his death, resurrection, and ascension back to heaven. So the mention of twelve hours here in 11:9 reminds us of that last hour of the daytime of Jesus’ earthly ministry. Meanwhile, though, he has nothing to fear. He can elude his enemies so long as the day of his allotted lifetime lasts. But walking around in the light of day also represents discipleship to Jesus. And not stumbling because of the light of this world <i>that Jesus is</i> represents not falling into God’s judgment, because believing in Jesus saves us from that fate. By contrast, walking during the night represents failure to have taken advantage of Jesus’ earthly ministry, and the resultant stumbling represents falling into God’s judgment. But what do we make of the last clause in 11:10: “because the light isn’t <i>in him</i>”? You’d expect, “because he doesn’t <i>see</i> the light of this world [the sun, representing Jesus].” The sun doesn’t shine inside a person, does it? Well, <i>this</i> sun—Jesus—does! He indwells believers: “Abide in me, and I [will abide] <i>in you</i>” (15:4). So even when it’s nighttime outside because Jesus is gone from the world, it’s daytime inside. Not so for unbelievers, though. For them it’s night inside as well as outside.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:11</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: He</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [Jesus] <b>said these things, and after this he tells them</b> [the disciples], <b>“Lazarus our loved one has gone to sleep. But I’m going in order to wake him out of it.”</b> The Greek noun behind “loved one” is usually translated “friend.” But that translation obscures the use of the related Greek verb in 11:3: “He [Lazarus] whom you [Jesus] <i>love</i> is sick” (compare 11:5). Here, though, Jesus speaks of Lazarus as “<i>our</i> loved one”—in other words, “the one <i>we</i> love”—and thus includes his disciples with himself as those who love Lazarus. Hence a preview of the disciples’ loving one another, so that, as Jesus said, “all people will know that you’re my disciples” (13:34–35). Going to wake up Lazarus seems strange. After all, Jesus is a couple of days’ journey or so away from Bethany—a long sleep for Lazarus if he won’t wake up till Jesus arrives! The strangeness of Jesus’ statement suggests a subtler meaning.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:12–15</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Therefore</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [because of Jesus’ statement] <b>the disciples said to him, “Lord, if he</b> [Lazarus] <b>has gone to sleep, he’ll be saved</b> [‘saved’ in the sense of getting well, because sleep has a healing effect]<b>.”</b> But we’ll find out that Lazarus’s salvation will come about not by his sleeping, but by Jesus’ waking him out of sleep. And this temporal salvation will symbolize eternal salvation—and something about Jesus too (for eternal salvation see 3:17; 5:34; 10:9; 12:47). <sup>13 </sup><b>But Jesus had been speaking about his</b> [Lazarus’s] <b>death.</b> Because corpses are buried lying down, silent and motionless, death was often spoken of euphemistically as a kind of sleep. <b>But those ones</b> [the disciples] <b>thought, “He’s speaking about the sleep of slumber.”</b> They mistake the sleep of death for the sleep of slumber. <sup>14 </sup><b>So then Jesus said to them outright, “Lazarus has died;</b> <sup>15 </sup><b>and I rejoice because of you, in order that you may believe, because I <i>wasn’t</i> there. Nevertheless, let’s go to him.”</b> “Outright” means “plainly.” Jesus doesn’t say he rejoices because of Lazarus’s death. Later, to the contrary, he’ll shed tears over it. He rejoices because what he’ll do for Lazarus will make the disciples believe. They’ve already believed; but in this Gospel believing in Jesus is an ongoing activity. Theologians call it the perseverance of the saints. “Because I wasn’t there” means “because I wasn’t there to keep Lazarus from dying by healing him.” The implication? “You’re going to see something better than a healing, something better that will advance your believing.” “Nevertheless” means “despite the fact that it’s too late to go heal Lazarus, let’s go to him anyway.” And Jesus’ knowing at a considerable distance that Lazarus has died shows divine omniscience.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:16</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Therefore</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [since Jesus has said, “Let’s go …”] <b>Thomas, the one called Didymus, said to</b> [his] <b>fellow disciples, “Let us go too in order that we may die with him.”</b> The name “Thomas” is Aramaic, a Semitic language related to Hebrew. First-century Jews living in Israel spoke Aramaic more than either Hebrew or Greek (though Hebrew has “Thomas” in a form almost exactly like that in Aramaic). “Didymus” is the Greek equivalent of Thomas, and both of them mean “Twin.” It looks as though the other disciples wouldn’t go with Jesus apart from Thomas’s urging—naturally, since they probably share Thomas’s expectation of being stoned to death with Jesus. Ironically, though, the death of Jesus their shepherd will result, not in their deaths, but in eternal life for them—to be symbolized by his allowing himself to be arrested only on condition that they be let go (18:8–9).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:17</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: On coming, therefore, Jesus found him</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [Lazarus] <b>entombed four days already.</b> “Already” emphasizes the length of time Lazarus had been entombed. “Four days” emphasizes that he seemed irreversibly dead, because Jews thought a dead person’s soul hovered around its corpse for three days in hope of a resuscitation but then left. Too late then for a resuscitation, because putrefaction had become evident. So Lazarus’s case looked hopeless. The next number of verses will tell what happened <i>before</i> Jesus entered Bethany and <i>before</i> he came to Lazarus’s tomb. But here in 11:17 John has advanced Jesus’ finding Lazarus entombed four days already to add even further emphasis on the apparent hopelessness of Lazarus’s case.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:18–19</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And Bethany was near Jerusalem, about fifteen stadia</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [= about one and three-quarter miles] <b>away</b> [from Jerusalem]. This topographical note not only distinguishes the Bethany here from Bethany beyond the Jordan. It also associates the story of Lazarus with the story of what Jesus is going to do in Jerusalem. The parallels between these two stories will heap up as we go along. John’s emphasis on the proximity of this Bethany to Jerusalem (notice not only the phrase “near Jerusalem” but also the specificity of the short distance) will support those parallels. <sup>19 </sup><b>And many of the Jews had come to Martha and Mary to console them about</b> [their] <b>brother.</b> Here’s another reason for John’s having mentioned how close Bethany was to Jerusalem. The Jews had come from Jerusalem because the journey was short, and some of them will take back to the authorities in Jerusalem a report of what happened in Bethany (11:46). This report combines with the topographical notations and the description of the Jews as “many” to differentiate them as Judeans in general from the Jewish authorities in particular who receive the report.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:20–24</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: So when Martha heard, “Jesus is coming,” she went to meet him. But Mary was sitting at home.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> <sup>21 </sup><b>So Martha said to Jesus, “Lord, if you’d been here, my brother wouldn’t have died.</b> <sup>22 </sup><b>Nevertheless, even now I know that God will give you as many things as you ask God</b> [to give you]<b>.”</b> Jesus’ approach leads Martha to go meet him outside Bethany. Meeting him leads her to make her statement. Her statement affirms the truth that God will give Jesus however many things Jesus asks of him. And this truth lays a basis for Jesus’ prayer in chapter 17, and also for Jesus’ saying later that God will answer whatever the disciples ask him in Jesus’ name (15:16; 16:23–24). <sup>23 </sup><b>Jesus tells her, “Your brother will rise.”</b> <sup>24 </sup><b>Martha tells him, “I know that he’ll rise in the resurrection at the Last Day.”</b> The implication is that Martha wants Jesus to ask God to raise her brother from the dead right now, not on some future Last Day. Incidentally, “will rise” means “will stand up,” and “the resurrection” means “the standing up.” In other words, corpses lying supine in their tombs like sleepers will wake up and stand up alive. Resurrection has to do with renovated bodies, not with immortal souls.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:25–27</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Jesus told her, “I am the resurrection and the life. The one believing in me will live even though he dies.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> <sup>26 </sup><b>And everyone living and believing in me will by no means die—forever</b> [that is as long as eternity lasts, and it has no end!]<b>. Do you believe this?”</b> <sup>27 </sup><b>She tells him, “Yes, Lord, I’ve come to believe that you are the Christ, the Son of God, the one coming into the world.”</b> Jesus is the resurrection and the life in that he embodies them, so that he’ll even raise himself from death to life (10:17–18). And because he has the power to do so, he’s the source of bodily resurrection and eternal life both for Lazarus and for everyone who believes in him (5:21, 25–29; 6:39–40). Even though a believer dies, Jesus will raise the believer from death to live eternally.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Here’s a problem, though. In 11:25 Jesus says the believer <i>may</i> die, but in 11:26 he says that the believer will <i>never</i> die. And here’s the usual solution to the problem: 11:25 means that by virtue of resurrection the believer will live eternally even though he suffered <i>temporal</i> death (that is, the end of present life); and 11:26 means that by virtue of having eternal life the believer will never suffer <i>eternal</i> death (“the second death” in “the lake of fire” according to Revelation 2:11; 20:6, 14; 21:8). We can agree that the believer will never suffer eternal death, because in 8:51 Jesus said that the person who keeps his word “will by no means see death—forever.” But there’s something awkward in this solution. We’d expect Jesus to say in 11:26, “everyone believing in me and living,” so that—as elsewhere throughout John—eternal life follows as a <i>result</i> of believing. As it is here, though, Jesus puts living <i>before</i> believing in him. Or we’d expect Jesus simply to omit the business of living: “everyone believing in me will never die.” So why does he <i>mention</i> living and put it <i>ahead</i> of believing? Could it be that he uses “living” in a temporal as well as eternal sense just as he uses dying in a temporal as well as eternal sense (see 4:50–51, 53 for temporal living elsewhere in John)? Let’s try that possibility: “And everyone living temporally and believing in me will never die even temporally, much less eternally.” Living temporally when? At the Last Day, the day of resurrection, which Martha has just mentioned. Some people won’t need resurrection, because they won’t have died by then. They’ll still be living. And if these people who are still living have believed in Jesus, they’ll not only escape eternal death. They’ll also escape temporal death. This solution makes sense of Jesus’ placement of living before believing. Confirmation comes from 21:23, where Jesus will say to Peter about the beloved disciple, “If I should want him to remain till I come [that is, to stay alive till I come], what’s [that] to you?” So those who’ll never die are those who live up to the second coming, the Last Day, the day of resurrection, as Paul writes in 1 Thessalonians 4:16–18: “The Lord himself will come down from heaven with a summons, with the archangel’s voice and with God’s trumpet; and the dead in Christ will resurrect first. <i>Then we who are living and who are</i> [now] <i>being left behind</i> will be snatched up together with them in clouds to meet the Lord in the air. And in this way we’ll always be with the Lord. Therefore comfort each other with these words.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">If Martha hadn’t introduced her answer to Jesus’ question with “Yes,” the answer would have implied that her belief in Jesus as the Christ, God’s Son, and the one coming into the world <i>differed</i> from his claiming to be the resurrection and the life. As it is, her “Yes” implies an equivalence between his being the resurrection and the life, on the one hand, and his being the Christ, God’s Son, and the one coming into the world, on the other hand. The two sets of identifications entail each other. If he weren’t the one set, he wouldn’t be the other. To put it another way, Martha tells Jesus she believes he’s the resurrection and the life <i>because of</i> a prior belief that he’s the Christ, God’s Son, and the one coming into the world—therefore a belief in his preexistence (compare the Baptist’s testifying to Jesus’ preexistence in 1:30). Preexistence guarantees what we might call postexistence, that is, an eternality of life that carries with it the promise of resurrection for all deceased believers.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:28–29</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And on saying this, she went off and called Mary her sister, saying</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [to her] <b>in private, “The teacher is here and is calling you.”</b> So Jesus is calling Mary through Martha. Martha calls Mary on Jesus’ behalf, just as all believers need to call other people to Jesus on his behalf (compare 2 Corinthians 5:20). We might think privacy was necessary because of a hubbub of weeping and wailing in the middle eastern style. But John says nothing about such a hubbub. On the contrary, people have come to “console” the sisters (11:19, 31). The word for “console” means to cheer up with encouraging words—the opposite of weeping and wailing. So the privacy probably implies that Jesus is calling Mary because she’s one of his sheep, but isn’t calling the Jews from Jerusalem because they’re not his sheep. Later, many of them will become his sheep by believing in him, but not yet. Earlier, Martha addressed Jesus with “Rabbi” (11:8). Here she refers to him as “the teacher,” which “Rabbi” means. <sup>29 </sup><b>And when that one</b> [Mary] <b>heard, she got up quickly</b> [she’d been sitting according to 11:20] <b>and started going to him.</b> <i>What</i> did she hear? She heard Jesus’ calling her through Martha. <i>Why</i> did she hear? She heard because she was one of Jesus’ sheep; and when he calls his own sheep, they hear his voice (10:3–4, 16, 27). The quickness of Mary’s response emphasizes her recognition of Jesus the good shepherd’s voice and therefore her belonging to his flock.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:30–31</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And Jesus hadn’t yet come into the town, but was still in the place where Martha had met him.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> <sup>31 </sup><b>Therefore the Jews who were with her in the house and were consoling her—seeing Mary, that she’d stood up quickly and gone out—followed her, thinking, “She’s going to the tomb to weep and wail there</b> [as she will according to 11:33]<b>.”</b> “Therefore” refers back to Mary’s getting up and starting to go to Jesus. It doesn’t refer to Jesus’ still being outside the village. In the preceding verse, Mary “got up.” Here she “stood up.” Both verbs are used elsewhere for resurrection. Mary isn’t resurrected, of course. But this twofold reference to getting/standing up hints at what Lazarus, who’s not <i>sitting</i> down as Mary was but is <i>lying</i> down in the sleep of death—this twofold reference hints at what Lazarus will do, and after him Jesus too. This is the second time John mentions the quickness of Mary’s response to Jesus’ call. The double mention may not only emphasize her being one of the sheep that belong to him and recognize in him the voice of their shepherd. It may also imply that very shortly Lazarus will get up/stand up.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:32–34</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Therefore when Mary came where Jesus was, on seeing him she fell at his feet, saying to him, “Lord, if you’d been here, my brother wouldn’t have died</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [exactly what Martha had said in 11:21 when she met Jesus, except for a slight difference of word order in John’s original Greek]<b>.”</b> <sup>33 </sup><b>So when Jesus saw her weeping and wailing, and</b> [saw] <b>the Jews weeping and wailing who’d come with her, he growled with the Spirit and stirred himself up</b> <sup>34 </sup><b>and said, “Where have you laid him?”</b> “Laid” is the same verb Jesus used in 10:17–18 when he said he would lay down his life on his own. <b>They tell him, “Come and see.”</b> Philip used the same expression, “Come and see,” when Nathaniel said to him, “Can anything good be from Nazareth?” (1:46).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The sight of Mary and the others weeping makes Jesus growl and stir himself up. In other words, he’s working himself up to stop all this weeping by raising Lazarus from the dead. Other translations have it that Jesus “sighed” (or something like that) and “was troubled.” But the first verb has a stronger meaning than sighing. It’s used of horses snorting before they charge into battle, for example. In relation to human beings it means growling with indignation. Angry at death, in particular at the death of his beloved friend Lazarus, Jesus charges into battle like a snorting warhorse. The second verb isn’t passive (as it will be in 13:21); it doesn’t mean that Jesus <i>was</i> troubled, <i>was</i> stirred up. As the Word who was God, Jesus takes the initiative; he stirs <i>himself</i> up.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It’s an open question whether “the spirit” refers to Jesus’ human spirit or to the Holy Spirit. Favoring the human spirit is 11:38, which will say that Jesus growled again “in himself.” But up to the present point in John, “the Spirit” has unmistakably referred to the Spirit of God no fewer than seven times and has never referred to Jesus’ or anyone else’s human spirit. So it’s likely that here he growls with the Spirit of God that had come on him, and remained on him, back in 1:32. Since he’s about to make Lazarus come to life, we should remind ourselves that in 6:63 Jesus said, “The Spirit is the one who makes [people] live.” So the Spirit will work along with Jesus to make Lazarus live again. We’ll see that the Father does too, so that the entire Trinity is involved (see 5:17, 19 for God the Father’s coworking with Jesus).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">At the same time, Jesus’ humanity is evident. He <i>asks</i> where they’ve laid Lazarus. He doesn’t call on his divine omniscience except when it’s necessary to do so for the work of God’s kingdom. Here it isn’t necessary. And for Jesus’ humanity look also at <b><i>11:35–38</i>: Jesus started crying.</b> The verb means to shed tears. <sup>36 </sup><b>Therefore the Jews were saying, “See how he loved him!”</b> “How” has the sense of how <i>much</i>—enough to draw tears. <sup>37 </sup><b>But some of them said, “This one</b> [Jesus], <b>who opened the eyes of the blind</b> [man in chapter 9], <b>could have done</b> [something], <b>couldn’t he, so that also this one</b> [Lazarus] <b>wouldn’t have died?”</b> The implied answer is: Yes, he could have kept Lazarus from dying by healing him. The implied criticism is that he shouldn’t have waited to come. <sup>38 </sup><b>Therefore growling again in himself</b> [where the Holy Spirit abides (see 11:33)], <b>Jesus comes to the tomb. But it was a cave, and a stone lay on it</b> [that is, over the mouth of the cave]. In Israel you can still see such ancient cave-tombs with a large stone disk that’s rolled back and forth in a groove to open and close them.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:39–40</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: Jesus says, “Take away the stone.” Martha, the sister of him who had reached his end</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [= “died” for a bit of irony on John’s part, for Jesus will soon show that Lazarus has <i>not</i> reached his end], <b>says to him, “Lord, he already stinks; for he’s on the fourth</b> [day of being dead, so that putrefaction will be evident—too late now!]<b>.”</b> <sup>40 </sup><b>Jesus says to her, “I told you, didn’t I, that if you believe, you’ll see the glory of God?”</b> But <i>did</i> Jesus previously tell Martha that she’d see God’s glory if she believed? No, not in so many words. So seeing God’s glory must be Jesus’ interpretation of what he told her in 11:23–26, that her brother would rise again, that he was the resurrection and the life, and that a believer would live even though he died. Thus the raising of Lazarus will display God’s glory, which 1:14 said is full of grace (God’s ill-deserved favor) and truth (the reality and reliability of God’s revelation of himself in the words and works of the Word incarnate).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:41–42</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: So they took away the stone, and Jesus took away his eyes upward</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [there’s a wordplay here between a horizontal taking away and an upward one] <b>and said, “Father, I thank you that you’ve heard me.”</b> John hasn’t recorded Jesus’ prayer for the raising of Lazarus, but here it’s implied; and Martha said earlier and correctly, “God will give you as many things as you ask God [to give you]” (11:22). Jesus continues: <sup>42 </sup><b>“And I knew that you always hear me.”</b> When did Jesus know that God always hears him? He knew it when he prayed for Lazarus’s raising. And this knowledge that God always hears him gave him confidence in that prayer. But why has Jesus thanked God <i>in public</i> for hearing him? Again he continues: <b>“Nevertheless</b> [that is, despite my knowing that you hear me <i>always</i>, not just occasionally], <b>I’ve spoken on account of the crowd standing around, in order that they may believe that you sent me.”</b> What’s about to happen will demonstrate to the crowd that God answers Jesus’ prayer even for so difficult a task as raising a dead man. And this demonstration has the purpose of leading people to believe that God sent Jesus.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:43–44b</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">: And on saying these things</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> [to God his Father], <b>he shouted with a loud voice, “Lazarus, hither! Outside!”</b> “Hither!” admittedly sounds old-fashioned. It means, “To here!” or, less literally, “Come here!” “Outside!” means to come outside the tomb, of course. <sup>44a–b </sup><b>The one who’d died came out, bound feet and hands with strips of cloth; and his face had been bound around with a napkin.</b> Jesus called his sheep by name: “Lazarus.” And Lazarus came out. Even though he was dead, he recognized the voice of his shepherd. Jesus’ voice was loud so as to wake Lazarus out of the sleep of death. Jesus’ words proved effective, because they were shouted by the Word who was with God in the beginning, who was God, who had life in himself, and who therefore was the resurrection and the life <i>for Lazarus</i>. Jesus’ shouting brings life, but later the Jewish leaders’ shouting several times will bring death to him (18:40; 19:6, 12, 15). And they will shout for his death because his shout brought life to Lazarus, for it’s his raising of Lazarus that galvanizes their determination to kill Jesus (see 11:45–53; 12:9–11, 17–19). But out of Jesus’ shouted death will spring the eternal life of shouted resurrection (see 12:24–25). That is to say, by killing him the Jewish leaders will unwittingly set the stage for his proving himself the resurrection and the life that he has just now claimed to be (11:25). What has happened in Lazarus’s case dramatically illustrates what Jesus said in 5:25, 28–29: “Amen, amen I tell you that an hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.… an hour is coming in which all those in the tombs will hear his voice. And the ones who’ve done good things will come out into the resurrection of life, but those who’ve done evil things [will come out] into the resurrection of judgment.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">To keep in place the long sheet (= a shroud) in which Lazarus’s corpse was wrapped, and also to keep the feet together, thin strips of cloth had been tied over the sheet around the ankles. To keep the hands and arms against the torso, thin strips of cloth had been tied over the sheet around the torso at the wrists. And a napkin had been tied around the face, possibly to keep the mouth closed. The best Lazarus could do, then, was to shuffle or hop. <b><i>11:44c–45</i>: Jesus tells them</b> [the crowd that should believe in him because he raised Lazarus], <b>“Loose him</b> [= untie those thin strips of cloth] <b>and let him go.”</b> <sup>45 </sup><b>Therefore many of the Jews who’d come to Mary and seen the things that he</b> [Jesus] <b>had done believed in him.</b> Why doesn’t John mention Martha as well as Mary? Because it was Mary whose getting up and standing up hinted at Jesus’ raising up Lazarus and raising up himself too (compare Mary’s anointing Jesus’ feet with perfume and wiping it off with her hair in 12:1–8, actions that will symbolize the death, burial, and resurrection of Jesus just as Lazarus’s death, burial, and raising symbolize those events). The fact that John will mention the grave-wrappings of Jesus’ corpse, and also the napkin over Jesus’ face (19:40; 20:5–7), makes the story of Lazarus’s raising symbolize and foreshadow the resurrection of Jesus down to its very details. Jesus will accomplish his own resurrection just as he accomplished the raising of Lazarus.<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn42" name="_ftnref42" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[3]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">C. The Miracle at Bethany (11:1–57)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">OVERVIEW<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The account of the raising of Lazarus plays a significant role in the fourth gospel. It sets into motion the final series of events that culminate in Jesus’ crucifixion. When the Pharisees heard that Jesus had raised a man from the dead—and that in plain view in a neighboring town close by the capital—they reasoned that if they allowed him to go on performing miraculous signs, two things were bound to happen: first, everyone would come to believe in him, and second, the Romans would destroy their temple and deprive them of their limited right to rule (cf. 11:48). “So from that day on they plotted to take his life” (11:53). Since this miracle is so central in John, it seems right to ask why it is not mentioned in any of the three Synoptic Gospels.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Some scholars deny that the event ever happened. Others hold that an original parable (Lazarus and the rich man, Lk 16:19–31) underwent a process that finally resulted in the present “historical” account. Still others, while acknowledging that something probably did take place, hold that there is no way to work back through the process that created the account to the original “event.” Some see John as a literary artist who, fusing together material about Mary and Martha with an otherwise unknown tradition about a man raised from the dead by Jesus, created an allegory of the passion, death, and resurrection of Jesus—and thus we have no hope of recovering the truth of what actually happened.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">While this is not the place for an extended discussion of the reliability of the text and the historical probability of miracles, several brief comments are in order. There is little question but that John believed that the story he was narrating actually took place. The specific and repeated mention of names and places ties the account to the real world. Furthermore, speculative explanations of the origin of the account are simply not plausible. That the Synoptics do not include the raising of Lazarus is tempered by the fact that they, as well as the fourth gospel, selected their material from a much larger source. As John reminds us, if everything Jesus did had been written down, not even the whole world would have room for that many books (21:25)! Nor was it out of any reluctance on the part of the synoptic writers to record a miraculous raising of the dead that accounts for the omission—consider the raising of Jairus’s daughter (Mt 9:23–26; Mk 5:35–43; Lk 8:49–56) and of the widow’s son at Nain (Lk 7:11–17).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The raising of Lazarus is not the only miracle left out of the Synoptics. The two healing miracles that John records as taking place in Jerusalem are likewise missing—the healing of the lame man at Bethesda (5:1–9) and the restoration of sight for the man born blind (9:1–7). Morris’s comment, 532 n<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn43" name="_ftnref43" title="">. 1, is apropos</a>: “It is to be noted that the kind of critic who rejects the historicity of this story because it is not in the Synoptics is usually not ready to accept what is there, the feeding of the multitude, for example.”<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">1. Lazarus Dies (11:1–16)</span></i></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Commentary</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">1</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> As the chapter opens, we learn of a man by the name of Lazarus who lived in the town of Bethany. “Lazarus” is a shortened form of the Hebrew name “Eleazar,” which means “whom God helps.” Apart from this account in ch. 11 and scattered references in the following chapter (thirteen in all), the name occurs only in Luke 16, where a beggar by the same name lay at the gate of a rich man (vv. 20–27).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Bethany mentioned by John is not the area to which Jesus withdrew as recorded in 10:40–42 (cf. 1:28) but a village (currently called el-’Azariyeh, a name derived from “Lazarus”) lying some two miles southeast of Jerusalem on the road to Jericho. John identifies it as the village of Mary and her sister, Martha. In the only reference to the two sisters outside John, the names are reversed (Lk 10:38–42), apparently because in that context Martha, the older of the two, is portrayed as the one who is in charge of the home. It was Martha who was distracted by the obligations of hospitality, while Mary sat at Jesus’ feet in rapt attention.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">2</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> In a parenthetical sentence, John identifies Mary, the sister of Lazarus, as the one who poured perfume on the Lord and dried his feet with her hair. Since John does not record this event until the following chapter (12:1–8), some regard the verse as an early gloss. The story is included in both Matthew (26:6–13) and Mark (14:3–9), but they do not provide the name of the woman who anointed Jesus with expensive perfume. It is John who identifies her as Mary.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">3</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Lazarus had fallen sick, so his sisters sent word to their friend Jesus. It is worth noting that all they felt they needed to do was to let Jesus know that the one he loved was sick. They do not beg him to come and restore their brother to good health; it is enough to let him know about his good friend Lazarus’s illness. Certainly this reveals an unusually close relationship between Jesus and the family at Bethany. Such confidence in Jesus undoubtedly resulted from many hours of close personal friendship. We cannot help but wish for a fuller account of the many things they must have discussed around the table. While <i>kyrie</i> (“Lord,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn44" name="_ftnref44" title="">K </a><i>3261</i>) is a common Greek expression that could mean no more than “sir,” it is hard not to believe that on the lips of those so close to Jesus it must have carried overtones of deity.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">4</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> When the news of Lazarus’s illness reached Jesus, he responded by declaring that the sickness would “not end in death.” He did not mean by this that Lazarus would not die. Nor is his point that although Lazarus would die, he would not remain in death. Jesus is saying that the purpose of the sickness is not death but the glory of God. Bruce, 240, writes that “this illness is not so much one that will terminate in death as one which will demonstrate the glory of God.” When the Father receives glory, the Son is also glorified. Both Father and Son are to receive honor and praise as a result of the events set in motion by the illness of Lazarus.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">5–6</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Perhaps it was because Jesus didn’t go immediately to Bethany but waited a few days that John felt it necessary to add that Jesus loved Martha and her sister and Lazarus. It was important for John’s readers to understand that the delay on Jesus’ part did not indicate a lack of affection for the family. In fact, the specific mention of each person stresses his love for each one individually. The Greek word for “loved” (<i>ēgapa</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn45" name="_ftnref45" title="">K </a><i>26</i>) is a customary imperfect stressing a continuing state. Berkeley translates, “was a dear friend to.” So Jesus, “though He had heard that Lazarus was ill” (Norli<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn46" name="_ftnref46" title="">e), stayed where he was for two</a> more days.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Pulling together the references to time will help us understand Jesus’ actions. Jesus was across the Jordan in the place where John had been baptizing in the early days (10:20). From 1:28 we identified that locale as Batanea, some 150 kilometers northeast of Jerusalem. Lazarus was still alive when Jesus received word of his friend’s illness (11:3–4). Sometime during the two-day wait, but before Jesus left for Bethany, Lazarus died (v. 11). When Jesus arrived in Bethany, he found that Lazarus had already been in the tomb for four days (v. 17). This would have allowed Jesus adequate time to make the relatively long journey from Batanea to Bethany.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The question as to why Jesus waited two days before going to Bethany must still be answered. One would think that the illness of a dear friend would have moved him to go to his aid without delay. Some have suggested that Jesus waited so that people would understand that Lazarus had really died and that his return to life could not be explained as resuscitation from a coma. Others refer to a popular Jewish belief that the soul lingered near the body for three days after death and that only after that could there be no hope of resuscitation (cf. Str-<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn47" name="_ftnref47" title="">B, 2:544). While one cannot be certain as to why Jesus delay</a>ed his departure, the most probable answer is that his progress toward Jerusalem and his coming death were self-determined. When his brothers urged him to go up to Jerusalem for the Feast of Tabernacles, he refused, for the right time had not yet come (7:1–6). So also now, when informed that Lazarus was ill, he waited because he, not others, would determine when the time was right.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">7–8</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> After the two days had passed, Jesus told his disciples that it was time to return to Judea. The decision was met with surprise and protest: “Rabbi, just a short time ago the Jews were trying to stone you. You’re not going back there again, are you?” This is the last time in John’s gospel that the disciples refer to Jesus as “Rabbi,” the accepted manner of addressing a teacher. From that point on, his relationship with them was far greater than that of teacher—he was to become their Master and Lord.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">9–10</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jesus’ answer to the disciples’ question must be understood on two levels. It is quite obvious that there are “twelve hours of daylight” and that people “will not stumble” if they walk during the day, but when night comes and there is no longer light, they <i>will</i> stumble. But what does this simple observation teach on a deeper level? The disciples have just expressed their fear that if Jesus returns to Jerusalem, he will be put to death by the same people who tried to stone him. Jesus answers that he has not yet finished his own twelve hours of “daylight,” and until that determined period of time is complete, he will walk in safety. The precautionary measure they suggest will not lengthen his ministry, nor will the opposition of his enemies bring it to a premature close. It is those who try to walk at night who stumble.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus is the light of the world, and until his mission is accomplished, that light cannot be extinguished. Note here a second application. The disciples also have their twelve hours of daylight; during this time, they are to carry out the tasks assigned to them. They labor illumined by the one who is the light of the world. It is those without the light who will stumble because they are trying to walk in darkness. There is no light in them.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jesus tells his disciples that Lazarus has fallen asleep and that he intends to go to Bethany and “wake him up.” The verb <i>koimaō</i> (“to fall asleep,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn48" name="_ftnref48" title="">K </a><i>3121</i>) occurs eighteen times in the NT, four times in a literal sense (Mt 28:13; Lk 22:45; Jn 11:12; Ac 12:6), but elsewhere as a euphemism for death. Jesus refers to Lazarus as “our friend.” While the term reflects the close personal relationship between Jesus (along with the disciples) and the family at Bethany, it may also have been a common way of referring to another Christian believer.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">12–13</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The disciples thought that Jesus was talking about Lazarus being asleep in a literal sense and so reply that if that is the case, then “he will get better.” Since the verb is a future passive of <i>sōzō</i> (“to save,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn49" name="_ftnref49" title="">K </a><i>5392</i>), some think John meant that believers who were now asleep in death would be saved (cf. Barrett, 393). While Jesus often speaks on more than one level, finding nuggets of theological truth at every turn is to confuse exegesis with homiletics. The disciples understood in a straightforward manner what Jesus had said. It is difficult to see how John, in recording their response, could have been adding to their words a second level of meaning. How would we know? John then adds the explanatory note that Jesus had been speaking of Lazarus’s death but the disciples thought he was speaking of literal sleep.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">14–15</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jesus now says plainly, “Lazarus is dead.” Such knowledge on the part of Jesus about the condition of a man many miles away can be understood only in terms of supernatural enlightenment. It was certainly more than an informed guess that such a serious illness would by that time have resulted in death. Jesus adds that for the disciples’ sake he is glad that he was not there in Bethany. Had he been there he may have taken action sooner and restored Lazarus to health before he actually died. Jesus’ arrival to bring Lazarus back from the grave will be for this purpose: “so that [the disciples] may believe.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus was not speaking of initial faith but of the growth and maturing of the faith of his followers. While faith begins with a first step of commitment to the Lord, in another sense it is a progressive relationship. Faith grows as experience continues to verify the trustworthiness of the one in whom we have placed our trust. It is said that experience is the best teacher, and in no other realm is this more true than in our relationship to Jesus Christ. It is in this sense that Paul cries out, “I want to know Christ and the power of his resurrection” (Php 3:10).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">16</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> In response to Jesus’ call, “Let us go to him,” it is Thomas who says to the rest of the disciples, “Let us also go, that we may die with him.” (Interestingly, apart from a single reference [6:68], Peter is not mentioned in the fourth gospel between his being chosen as a disciple [1:42–44] and the foot-washing episode in the final week of Jesus’ earthly ministry [13:6–38].) The name “Thomas” comes from an Aramaic word meaning “the twin.” John’s parenthetical statement “called Didymus” (<i>Didymos</i> meaning “twin,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn50" name="_ftnref50" title="">K </a><i>1441</i>) is repeated in 20:24 and 21:22. There is some evidence that “Thomas” may have been a title rather than a personal name and that his real name may have been Judas. Less probable is the claim that he was a twin of Jesus, a theory probably motivated by gnostic theology.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">While Thomas is usually portrayed as the great doubter, on this occasion his willingness to accompany Jesus all the way to death reflects not doubt but “raw devotion and courage” (Carson, 410). The others may well have abandoned Jesus in view of the danger awaiting them in Jerusalem, but it was Thomas who encouraged them to forsake the security of their refuge “across the Jordan” and go with Jesus into danger, even though it could cost them their lives.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Notes</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">5</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> That John can speak of Jesus’ love for Lazarus and his sisters using the verb </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἀγαπάω</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>agapaō</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn51" name="_ftnref51" title="">K </a><i>26</i>) while employing a different verb in the same context (</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">φιλέω</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">, <i>phileō</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn52" name="_ftnref52" title="">K </a><i>5797</i>, v. 3) demonstrates that their semantic ranges overlap and that it is therefore unwise to distinguish sharply between the two words for “love” (as is often done in the post-resurrection account in 21:15–17).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">9</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Obviously not every day of the year has twelve hours of daylight. The length of sunlight in Israel varies from fourteen hours and twelve minutes to twelve hours and nine minutes, depending on the time of year.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">2. The Grief of Martha and Mary (11:17–37)</span></i></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Commentary</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">17</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> When Jesus arrived at Bethany, Lazarus had already been in the tomb for four days. In the warm climate of Israel, death and burial would normally take place the same day. Deuteronomy 21:23 prescribes burial on the same day for the guilty person put to death by impalement. According to rabbinic belief, the soul of a person who has died hovers over the corpse for three days, because it desires to reenter the body. But on the fourth day, when the face of the dead person begins to change in appearance, the soul leaves (cf. <i>Lev. Rab<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn53" name="_ftnref53" title="">.</a></i> 18.1). Since Lazarus had been dead for four days, it would be indisputable that he had really died. A return to life after being in the tomb for that length of time would require a miracle of God.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">18</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The town of Bethany, the home of Lazarus and his sisters, was less than two miles from Jerusalem. The Greek text says that the distance between Bethany and the capital was <i>stadiōn dekapente</i> (“fifteen stadia”), so the village would lie approximately 1.7 miles outside Jerusalem on the road leading down to Jericho.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">19</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Following the death of Lazarus there would have been an extended time of mourning. Not only would the family grieve over his death, but professional mourners would also take part in the prescribed ritual, which lasted for at least seven days. Since Jerusalem was so close, many Jews were able to come and offer comfort. Those who came were not the hostile leaders intent on plotting the death of Jesus, but friends of Lazarus and his sisters who had come to mourn their loss. John’s point in mentioning “many Jews” is that those who came to pay their respects constituted a large group and would provide a considerable body of witnesses for the coming resurrection of Lazarus.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">20</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> When Martha heard that Jesus was approaching Bethany, she went out to meet him. But Mary remained sitting (<i>ekathezeto</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn54" name="_ftnref54" title="">K </a><i>2767</i>, is imperfect) at home. It was customary for those who were mourning to remain in the house while friends would come and sit with them in a silence broken occasionally with sobs of grief (cf. Job 2:8, 13; Eze 8:14). The picture of Mary and Martha in the fourth gospel accords well with the way they are portrayed in Luke 10:38–42. There Martha busies herself with the obligations of hospitality, but Mary sits at Jesus’ feet to learn while the opportunity presents itself. In the story recounted by Luke, it is Mary who is commended for having “chosen what is better” (10:42), but in John’s narrative a number of scholars think that Martha comes out better. Her response to Jesus’ arrival is to go out to meet him without delay. Furthermore, in v. 27 she gives voice to a magnificent confession.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">21</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> It would be easy to interpret Martha’s words here as a complaint against Jesus’ late arrival. “We sent you word that Lazarus was sick, so where have you been for the last four or five days?” But that kind of response would have been inconsistent with the sisters’ relationship to Jesus, not only as a dear friend but also in the heightened sense of “Lord.” Martha’s words were not a rebuke but a genuine expression of sorrow mingled with the confidence that, had Jesus been there, he could have prevented the death of their brother.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">22</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Martha goes on to say that, even though Lazarus is now dead, she is confident that God would give to Jesus anything that he would ask of him. Martha doesn’t specifically ask Jesus to pray that Lazarus will be raised from the dead, though this is certainly implied in the way she poses the remark. Some would question Martha’s apparent confidence, calling attention to her reluctance at the tomb when Jesus asked to have the stone removed (v. 39). It is better to understand that Martha, in a general sense, believed Jesus could restore her brother to life, but that at the moment when it was about to happen, her faith gave way to the reality that a body dead for four days had already begun to decompose.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">23–24</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jesus doesn’t get involved in a theoretical discussion of the possibility that Lazarus could be brought back from the grave but simply tells Martha in the plainest way possible that her brother will rise again. Martha understands his words in reference to the widely accepted Pharisaic belief that the dead would be raised to life at the last day. (Only the Sadducees denied the possibility of resurrection; cf. Mk 12:18; Ac 23:8.) “I know,” she says, “he will rise again in the resurrection at the last day.” But this was not what Jesus had in mind. He was not speaking of something that would take place in the distant future. Those who had gathered to mourn were about to see Lazarus rise again right before their eyes.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">25–26</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Pharisaic doctrine was not necessarily wrong; it was simply inadequate. Not only was Jesus able to raise the dead; he was himself, as John records the words of Jesus, “the resurrection and the life” (the fifth of the seven great “I am” statements). What Jesus means by this prophetic announcement is not simply that he is able to restore life by resurrecting people from the dead but that he himself is that resurrection and life. While, as Temple, 1:181, remarks, “there is a forcing of language to express an unutterable thought,” we are nevertheless called on to see Jesus as possessing eternal life in such a way that to believe in him is to share with him the resurrected life of the new age. As Paul would put it, those who are “in Christ” are one with him in the experience of a quality of life both divine and eternal (see, e.g., Ro 8:1; 1 Co 15:22; 2 Co 5:17; Eph 1:3).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In the two following clauses (vv. 25b–26a) Jesus explains what he means by (1) the resurrection and (2) the life. The clauses are parallel but not synonymous, the second advancing on the first. The person who believes in him will come to life (spiritually) even though that person will die (physically). This is the true meaning of resurrection—it forever frees the believer from final death. The raising of Lazarus serves as an illustration in the realm of natural life of a truth that is essentially spiritual and belongs to a higher sphere of reality. The second clause explains “life.” Whoever comes to life (spiritually) by believing in me (Hendriksen, 2:150, calls living and believing “a kind of hendiadys: living by faith”) will never die (spiritually). While resurrection counters the dread enemy death, eternal life is the glorious result of sharing the destiny of the Resurrected One.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">So Jesus puts the question to Martha: “Do you believe this?” Not, “Do you believe that I can raise your brother from death even now before the general resurrection at the end of time?” but, “Do you believe that by faith in me a person is raised to a new level of life that is spiritual and that there is no end [death] to this glorious relationship?” In other words, “Do you really believe in me in terms of the higher truths I have taught about myself and my mission?”<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">27</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Martha’s answer comes back as one of the most complete confessions recorded in the NT. Andrew told his brother, Simon Peter, that he had met “the Messiah” (1:41), Nathanael declared that Jesus was “the Son of God” (1:49), and Philip spoke of Jesus as “the one Moses wrote about” (1:45; cf. 1:27, 30); but it was Martha who combined them all into one magnificent confession that Jesus was “the Christ, the Son of God, who was to come into the world.” The perfect tense of “believe” (<i>pepisteuka</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn55" name="_ftnref55" title="">K </a><i>4409</i>) reflects what Bruce, 245, calls “a settled attitude of soul.” Martha has come to the firm belief that Jesus is the Messiah, that he is the very Son of God, and that he is the fulfillment of Jewish expectations. Even though Lazarus lies dead in the grave, her confidence in who Jesus is and what he can do is not diminished even the slightest. Sorrow fills her heart because her brother is dead, but faith reigns supreme in her confidence that, with Jesus at hand, all is well.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">28</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Martha leaves Jesus on the outskirts of Bethany and returns home, where she takes her sister Mary aside to tell her that the Teacher has arrived and is asking for her. Martha speaks to her sister “in secret” or “privately” (<i>lathra</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn56" name="_ftnref56" title="">K </a><i>3277</i>; NI<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn57" name="_ftnref57" title="">V, “aside”) in the hope that Mary can slip away unnoticed by the friends who have come to mourn. She wants he</a>r to have a few minutes alone with Jesus. The reference to Jesus as “Teacher” is a bit unusual because rabbis would not teach women (cf. 4:27). It reflects the fact that Jesus spoke his message freely to all who would listen—to women as well as to men.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">29–31</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Mary responded immediately to the summons. She got up quickly and went to Jesus, who was still in the place where Martha had met him. Since in Jesus’ day burial grounds were outside the town, it seems reasonable to picture Jesus as waiting there where he would soon perform a miracle rather than going into town to the home of Martha and Mary. When the mourners saw Mary leave the house so quickly, they assumed she would be going out to the tomb. So they followed her there.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">One wonders why the mourners did not leave when Martha went out to meet Jesus. Could it be that they were naturally attracted by the emotional warmth of Mary but somewhat put off by her take-charge sister Martha? A winsome personality draws more friends than does any number of more aggressive types.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">32</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Mary’s response to seeing Jesus was to fall at his feet. Lindars, 397, thinks that her reaction was one “of supplication, rather than of worship,” but that is unlikely because no request is made. Instead, she speaks to Jesus using the very same words as Martha (cf. v. 21). She did not, however, repeat what her sister had said about God granting to Jesus whatever he might ask (see v. 22). Undoubtedly the sisters had lamented on repeated occasions that if only Jesus had been there, Lazarus would not have died. So it was natural for the women to express themselves in this way when they first encountered Jesus. Mary’s “[throwing] herself at his feet” (TCN<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn58" name="_ftnref58" title="">T) is consistent with what we know of her from the episode in Mark 14:3–9 (cf. Jn 12:2–8), whe</a>re she anointed Jesus with expensive perfume. (The account in Lk 7:36–50 appears to be a similar event but actually took place much earlier in Jesus’ ministry.)<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">33–34</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> So with Mary at Jesus’ feet, weeping and surrounded by her many friends who were also weeping and wailing (<i>klaiō</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn59" name="_ftnref59" title="">K </a><i>3081</i>, refers to a loud, unrestrained form of weeping especially appropriate in times of sorrow for the dead), John writes that Jesus was “deeply moved in spirit and troubled.” This expression has engendered considerable debate. Following the lead of Martin Luther, German scholars have emphasized the primary meaning of <i>embrimaomai</i> (“to snort” with indignation, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn60" name="_ftnref60" title="">K </a><i>1839</i>) and have understood Jesus as reacting in anger at the disorderly and intemperate scene he encountered. (<i>EDN<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn61" name="_ftnref61" title="">T</a></i>, 1:442, says he became “indignant,” “furious.”) If this interpretation is correct, we must ask why Jesus responded as he did. Some suggest that his frustration resulted from the fact that such a tumult was forcing him to perform a miracle, which would lead to a premature arrest. But certainly Jesus was not boxed in to such a limited course of action. Besides, anger in such a situation runs counter to what we know of Jesus elsewhere in the Gospels. If Jesus actually was angry, then it would seem to stem from the mourners’ failure to grasp the truth that their sorrow was irreconcilable with faith in the one who is “the resurrection and the life” (v. 25).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The majority of English translators have understood that while <i>embrimaomai</i> in this context may well have indicated an outburst of indignation, the term is sufficiently comprehensive to include compassion as well. The expression “in spirit” (also “in himself,” <i>en heauto</i>, v. 38) is said to be a “Semitism for expressing the internal impact of the emotions” (Brown, 425). Phillip<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn62" name="_ftnref62" title="">s translates, “He was deeply moved and visibly distressed.” Lindars, 399, concludes, “We are thus driven back to the classic interpretation of this verse as a testimony to the human feeling of Jesus, who shares with all men in their pain and dist</a>ress.” Jesus asks very simply, “Where have you laid him?” to which Mary and the others answer, “Come and see, Lord”—a strange sequel if Jesus is still in a fit of anger!<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">35</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> In the shortest verse in the Bible, we learn that “Jesus wept.” Note here that John uses a different word for the tears of Jesus than for the weeping of Mary and those with her. While <i>klaiō</i> (G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn63" name="_ftnref63" title="">K </a><i>3081</i>) is used of loud weeping or wailing (v. 33), <i>dakryō</i> (G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn64" name="_ftnref64" title="">K </a><i>1233</i>) refers to a more restrained breaking out in tears. <i>Dakryō</i> occurs only here in the NT, though the cognate <i>dakryon</i>, “a tear,” appears ten times. We read of Jesus’ tears in two other places in the NT: Luke records Jesus’ weeping over Jerusalem as he approached it for the last time (Lk 19:41), and the author of Hebrews reminds us that during the days of his life on earth, Jesus “offered up prayers and petitions with loud cries and tears” (Heb 5:7).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The reason for Jesus’ tears in the Lazarus story was not grief over Lazarus’s death—that would bracket him with those “who have no hope” (1 Th 4:13). Nor was it simply an expression of love and concern for the sisters and their friends. Jesus wept because of the havoc wrought on the world by sin and death. To the one who came to bring life, death was a stark reminder of the continuing cosmic struggle between God and Satan for the souls of men and women. As long as death reigned, the kingdom of God was not yet finally and completely established.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">36</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The Jews failed to understand the real cause of Jesus’ tears. They said, “See how he loved him!”—an observation true enough, but one that fell far short of the real reason for Jesus’ tears. He wept over the sad state of a people too blind to see that in him there is life eternal and that by faith in him death is transformed into a gateway to eternal bliss. It was the tragic state of their spiritual blindness that caused him pain and brought tears to his eyes.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">37</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> While some of the mourners were impressed by Jesus’ tears, others were more critical of him. Convinced of the astuteness of their insight, they questioned why a person who could open the eyes of a blind man had not kept his good friend from dying. They implied that since Jesus <i>could</i> have come and prevented Lazarus’s death, there must have been some other (and more sinister) reason for his failure to do so.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Notes</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">19</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The single article </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">τήν</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>tēn</i>) before </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">Μάρθαν καὶ Μαριὰμ</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>Marthan kai Mariam</i>, “Martha and Mary”) is changed to </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">τὰς περί</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>tas peri</i>) in P<sup>45vid</sup> A C<sup>3</sup> </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">Θ Ψ</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> 0250 et al.—a change that would indicate the Jews came not so much to Martha and Mary but to their household. The shorter text, however, is to be preferred and is supported by such MS<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn65" name="_ftnref65" title="">S as P</a><sup>66.75vid</sup> </span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew","serif"; font-size: 16.0pt; mso-ansi-font-size: 12.0pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-family: "SBL Hebrew"; mso-bidi-language: HE; mso-hansi-font-family: "Times New Roman";">א</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span> B C* L W and others. The article serves both names and binds them together as one.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">25</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The phrase </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">καὶ ἡ ζωή</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>kai hē zōē</i>, “and the life”) is omitted by the early Greek papyrus P<sup>45</sup>, two versional witnesses, and several early church fathers. This short text is suitable to the context, and the addition could easily have been made by a copyist; but the UBS committee retained the words on the basis of their age, weight, and diversification of witnesses (cf. Metzger, 199). It is interesting that while </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἀνάστασις</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>anastasis</i>, “resurrection,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn66" name="_ftnref66" title="">K </a><i>414</i>) is found only once in John’s gospel outside the present passage (6:39), </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ζωή</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>zōē</i>, “life,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn67" name="_ftnref67" title="">K </a><i>2437</i>) occurs thirty-six times.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">27</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Martha’s affirmation of faith is strengthened by the addition of the first person personal pronoun </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἐγώ</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>egō</i>, “I”). Coupled with the perfect tense </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">πεπίστευκα</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>pepiskteuka</i>, “have believed”), it results in the strongest possible personal testimony of faith. While Martha is often criticized for what is regarded as paying unnecessary attention to the details of hospitality (vis-à-vis Mary’s desire to learn at the Master’s feet), her ringing testimony to her conviction that Jesus is the Christ, the Son of God, is a clear indication of her perceptive mind and believing heart.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">33</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> If </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἐνεβριμήσατο</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>enebrimēsato</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn68" name="_ftnref68" title="">K </a><i>1839</i>) is taken more in the sense of anger, then it is certain that Jesus’ “anger” was directed at death itself and at the one who holds the power of death.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">35</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Bruce, 246, takes </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἐδάκρυσεν</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>edakrysen</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn69" name="_ftnref69" title="">K </a><i>1233</i>) as an ingressive aorist and translates “burst into tears.”<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">3. Jesus Raises Lazarus (11:38–44)</span></i></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Commentary</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">38</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> When Jesus arrived at the tomb, his response to the situation was the same as it had been when he saw Mary and her friends mourning. He was “once more shaken with emotion” (Rie<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn70" name="_ftnref70" title="">u). The tomb was a cave with a stone laid across the entrance. The</a> Jews normally buried their dead in caves hewn out of the rocks. For private burials the vertical tomb was more common. That Lazarus was in this kind of tomb is favored by two observations: (1) the preposition <i>epi</i> (“across,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn71" name="_ftnref71" title="">K </a><i>2093</i>)—the stone that covered the opening of the tomb would be laid “over” or “across” the opening, and (2) the verb in v. 39, <i>airō</i> (G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn72" name="_ftnref72" title="">K </a><i>149</i>), which in this verse means “to lift up, move from one place to another” (BDA<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn73" name="_ftnref73" title="">G, 24). Other tombs were cut horizontally into the rocks. In the wal</a>ls of the main chamber were carved a number of vaults. The traditional site of the tomb of Lazarus dates back to the fourth century and is currently occupied by a mosque.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">39</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jesus orders the stone that covers the mouth of the tomb to be taken away. Martha, who has joined the group by now, is quick to raise an objection. Lazarus has been in the tomb for four days, and “by this time there is a bad odor,” she protests. This assumes that the body was not embalmed. Some have seen a contradiction with v. 44, which says that the body had been bound with strips of linen. But this does not necessarily mean that it had been embalmed. In Jewish circles, the practice of wrapping aromatic spices next to the body was to counteract the odors of decomposition, not to embalm. It has also been suggested by some that the reason Jesus wanted to have the tomb opened was not in order to prepare for the raising of Lazarus from the dead, but so that he could take a last look at his dear friend. That, however, would put Jesus in the same group with those who grieved without hope—a position inconsistent with the reality that Jesus is himself the resurrection and the life. Since Jesus was on the verge of restoring Lazarus to life, it would be pointless to “take a last look” at him in the grave.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">40</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> So Jesus reminds Martha that if she would only believe, she would see the glory of God, i.e., “the wonder of what God can do” (Phillip<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn74" name="_ftnref74" title="">s). While she knew that Lazarus would be raised from the dead (v. 23), that God would be glorified as a result</a> (v. 4), and that she had acknowledged the deity and the messianic mission of Jesus (v. 27), still, bodies in a grave for four days are not only dead but have begun to deteriorate! It is one thing for faith to express itself in bold affirmation when it is in the form of a creed, but the stark reality of life has a way of eroding its assurance. Certainly Jesus is the Son of God who came into the world (v. 27) and can receive from God whatever he asks (v. 22), but, after all, Lazarus is dead and buried. The genuineness of a person’s faith is seen in how it reacts to the actual crises of life.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">41–42</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> So at Jesus’ command (v. 39) they took away the stone and Jesus raised his eyes (a few MS<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn75" name="_ftnref75" title="">S add “up to heaven”), a characteristic preface to prayer (cf. Lk 18:13). </a>God is addressed as “Father,” not “our Father,” because while Christian believers share a common relationship to God as Father, God is “Father” to the Son in a unique sense.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It is noteworthy that John does not record a prayer in which Jesus asks that Lazarus be raised from the dead. Instead he thanks God for having heard him. Apparently Jesus has been in prayer all along, asking his Father to perform a mighty miracle. With typical insight Temple, 1:184, comments, “There was no one moment of prayer. He lived prayer.” Jesus “explains” to the Father that, though <i>he</i> has always known that his prayers are heard (note the <i>egō</i>, “I”), he said what he did for the benefit of the people there. The contrast is further strengthened by the strong adversative <i>alla</i> (“but”). He wanted them to know that the imminent resurrection of Lazarus was the result of prayer. His purpose was that they “may come to believe” (taking <i>pisteusōsin</i> as an ingressive aorist).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">43–44</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Then Jesus “raised his voice in a great cry” (NE<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn76" name="_ftnref76" title="">B), “Lazarus, com</a>e out!” And as a prelude to that great day when the dead will hear the same life-giving shout and come from the tombs of this earth, Lazarus came out of the grave—“hands and feet wrapped with strips of linen, and a cloth around his face.” We need not question how a man wrapped so tightly with grave clothes could walk. If God can raise the dead, he can take care of all such incidentals. We are not told how the body was wrapped. If each leg was wrapped separately, walking would have been quite possible.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus then ordered that the grave clothes be taken off and that Lazarus be set free. Temple’s homiletical point, 1:185, is that as the wrappings of the grave held Lazarus fast, “so old habits may cling about us when the sin itself is eradicated. If we are truly to be alive, we must be freed from these also.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Notes</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">38</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> See v. 33 for the other occurrence of </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἐμβριμάομαι</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>embrimaomai</i>) in John.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">A </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">μνημεῖον</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>mnēmeion</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn77" name="_ftnref77" title="">K </a><i>3646</i>) is first of all a monument built to someone who has died (L&<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn78" name="_ftnref78" title="">N, 7:76; as in Mt 23:29) and then </a>a grave (the far more frequent usage).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">43</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Taking </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">δεῦρο</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>deuro</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn79" name="_ftnref79" title="">K </a><i>1306</i>) as an adverb of place yields the succinct command, “Here! Outside!” (Morris, 561 n<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn80" name="_ftnref80" title="">. 83).</a><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">44</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The word </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">σουδάριον</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>soudarion</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn81" name="_ftnref81" title="">K </a><i>5051</i>) is a Latin loanword (<i>sudarium</i>, “a cloth used to wipe perspiration from the face”). In Luke 19:20 it was the piece of cloth in which the third servant kept the money entrusted to him. Here in John 11:44 (and also in 20:7) it refers to a piece of cloth placed over the face (or around the head) of the corpse. In Acts 19:12 the </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">σουδάριον</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">soudarion</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> is best understood as a handkerchief.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">4. Reaction by Jewish Authorities (11:45–57)</span></i></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">OVERVIEW<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In the verses that follow, we read of the far-reaching results of the miracle of raising Lazarus from the dead. Some, when they saw what Jesus had done, “put their faith in him” (v. 45). Others went to the Pharisees to report the miracle (v. 46), and their act led to the plot that ended in the crucifixion of Jesus.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Commentary</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">45</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The raising of Lazarus was not without its immediate effect. John writes that when those who had come to mourn saw what Jesus had done, they “put their faith in him.” John’s “therefore” establishes a strong causal relationship between the raising of Lazarus and the consequent coming to faith of those who saw it happen. While faith based on the miraculous may not be a strong faith, it certainly is a beginning and is far better than no faith at all. The people’s “seeing” involved far more than natural vision. Brown, 439, notes that the verb <i>theaomai</i> (“to see,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn82" name="_ftnref82" title="">K </a><i>2517</i>) “often connotes perceptive vision.” It wasn’t the mere sight of a dead man being raised that brought about faith, but a true insight into what was really taking place.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">One may ask why the text says that the Jews “had come to visit Mary” and omit any reference to Martha? One reasonable answer is that Mary, being the more emotional of the two, would have been in greater need of comfort and solace. It is also true that Martha, with her more dominant personality, would be less likely to gain the sympathy of others. Both sisters had met Jesus just outside Bethany and greeted him with the same words, but while Mary’s plight brought tears to Jesus’ eyes (v. 35), Martha received a lesson in theology (vv. 20–26).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">46</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Those who saw <i>and believed</i> are now contrasted with those who only saw the unusual event. This second group went to the Pharisees and reported what Jesus had done—not out of a desire to see their leaders come to faith but out of the suspicion that any man who could work such wonders must pose a serious threat to the tenuous relationship between the Jewish nation and their Roman overlords. As one might expect, the result of a miracle once again created a division (9:16; cf. 7:43). Everyone saw exactly the same thing: in response to Jesus’ command, Lazarus, already dead for four days, had come out of the tomb alive. Those predisposed to believe accepted what they saw and gave God the glory; others rejected what they saw and resorted to a plot to get rid of the person who had such unusual power. Based on each group’s predispositions, both responses were rational and appropriate. To repeat a figure of speech, the sheep that belong to Jesus recognize the voice of their shepherd (cf. 10:2–5).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">47</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> On learning that Lazarus has been raised from the dead, the ruling priests and the Pharisees call a meeting of the Sanhedrin. Apparently this was an official meeting (however, see the NE<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn83" name="_ftnref83" title="">T translator’s note that argues, on the basis of the anarthrous </a><i>synedrion</i> [“Sanhedrin,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn84" name="_ftnref84" title="">K </a><i>5284</i>], that it was probably an informal meeting) in that Caiaphas, who was president of the Sanhedrin by virtue of his role as high priest, appeared to be in charge (vv. 49–52). The plural designation “chief priests” is understood by Bruce, 250, to include “the high priest, the captain of the temple and the members of the leading priestly family.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Though much of our knowledge of the Sanhedrin comes from a later time, and therefore may not reflect the actual circumstances at the time of Jesus, it is safe to say that this judicial body of seventy-one dealt with matters of justice within the boundaries set by the Romans and was the final court of appeal for questions related to Mosaic law. It reflected primarily the Sadducean point of view. From this point forward in John we hear of the Pharisees on only three occasions (12:19, 42; 18:3), the opposition to Jesus issuing in his death being led by the chief priests.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The question “What are we accomplishing?” posed by the chief priests and Pharisees is not immediately clear. Barrett, 405, suggests that the question mark be placed after the first clause of the Greek text (<i>ti poioumen</i>) rather than at the end of the verse, which would result in a question asking, “What are we <i>now</i> doing?”—the implied answer being, “Nothing. We ought to be doing something about it but we’re not, because this man is performing miracles.” This rendition is superior to taking the question as a deliberative subjective, “What are we to do?” The NI<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn85" name="_ftnref85" title="">V’s “What are we accomplishing?” follows the former alternative,</a> as does the NAS<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn86" name="_ftnref86" title="">B’s “What are we doing?”</a><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">48</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The members of the Sanhedrin were at an impasse. It cannot be denied that Jesus had performed many miraculous signs, the most recent and certainly the most startling being the raising to life of a dead man. If they allowed him to continue, he would quickly gain a following as a messianic leader and they, the ruling elite of the Jewish nation, would lose their favored position in Jewish life and society. As the NI<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn87" name="_ftnref87" title="">V puts it, “the Romans would come and take away both</a> our place and our nation.” While “our place” (<i>ton topon</i>, G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn88" name="_ftnref88" title="">K </a><i>5536</i>) is normally taken as referring to the temple (see NI<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn89" name="_ftnref89" title="">V text note), it is better understood as portraying the favored position in society enjoyed by the religious leaders. Of the religious le</a>adership, Carson, 421, writes, “They are prompted less by dispassionate concern for the well-being of the nation than for their own positions of power and prestige.”<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">49–50</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Caiaphas had been appointed high priest in AD 18 and served in that capacity until he was deposed some eighteen years later. He was the son-in-law of the powerful Annas, who had been high priest until AD 15. (The intervening three years saw a quick succession of three other high priests.) While the high priest was theoretically appointed for life (Nu 35:25), such was not the case during Roman occupation. The Romans saw to it that no high priest who failed to serve their own political purposes would continue in office; they replaced such priests with individuals more amenable to Roman desires. John’s reference to Caiaphas as high priest that year—as though the appointment were an annual affair, as was so often the case in the Graeco-Roman world—does not indicate any lack of knowledge on John’s part about the region’s customs. The expression means no more than “in that fateful/memorable year.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">With the rudeness traditionally assigned to the Sadducees (cf. Josephus, <i>J.W<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn90" name="_ftnref90" title="">.</a></i> 1.266) Caiaphas addresses the assembly: “You know nothing at all.” The added personal pronoun <i>hymeis</i> puts the stress on “you”; Barclay translates, “You are witless creatures.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Caiaphas’s cynical solution to the problem of Jesus, the worker of miracles, was pure utilitarianism—“You don’t seem to grasp the fact that it is in our interest that one man die rather than the entire nation be destroyed. In other words, the welfare of Israel rests on our willingness to do what is necessary to preserve it—i.e., to put this man Jesus to death.” The power of the human mind to rationalize a course of action, no matter how devious, is marvelous to behold. Better to kill a single person than to let an entire nation perish. Sounds reasonable, but it makes the fatal mistake of disregarding the rights of the individual. All socialist doctrine fails at its basic premise—i.e., that the good of the masses is to be preferred over the good of the individual. History has shown the vacuity of this deceptive doctrine. It is only when the rights of the individual are protected that the welfare of the group is enhanced.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">51</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> While Caiaphas was promoting the cynical idea that the greatest amount of benefit would accrue to the greatest number of people by the murder of the one unfortunate, unwittingly he was summarizing the gospel (cf. Temple, 1:187). His words were far more profound than he ever intended. Acting as high priest, he had just prophesied that the death of Jesus would serve to bring together and make one “the Jewish nation” and “the scattered children of God” (v. 52). What he intended was that by killing Jesus, political Israel would be preserved. What he actually said (and that at a deeper level) was that by his death Jesus would guarantee spiritual life to Jew and Gentile alike who came to him by faith. That Caiaphas did not speak “on his own” does not mean that he had no control over what he was saying. The thought and the words chosen to express the idea were strictly his own. What was beyond his control was that these very words, cynical as they were, could also carry an important message on a different level.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">52–53</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Since “the scattered children of God” refers to Gentiles who were yet to hear and respond to the gospel, it is sometimes asked how they could be designated “children of God” prior to regeneration. Such is the predestinarian nature of the fourth gospel. Jesus had already spoken in the same way of “other sheep” that would hear his voice and follow him (1:3–5; cf. 6:37). The Gentiles are currently scattered, but they will be brought together with believing Jews and made one body. This, of course, enraged the authorities, who from that day plotted to take Jesus’ life (v. 53).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">54</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jesus then went to a village called Ephraim. The location is probably to be identified as the OT Ephron (2 Ch 13:19)—the modern et-Taiyibeh, which lies about thirteen miles north-northeast of Jerusalem and some four miles northeast of Bethel. It was far enough from the capital to provide sanctuary but close enough to allow Jesus to return for the final week.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">55</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> As the Feast of Passover approached, many Jews went up to Jerusalem from the surrounding country. Passover was one of the three great pilgrim feasts. John records a first Passover in AD 28, some forty-six years after Herod began to rebuild the temple in Jerusalem (2:20). A second Passover is mentioned in 6:4, and this is now the third (11:55). It is for this reason that most scholars accept as a time span for the public ministry of Jesus a period of slightly over two years.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">56–57</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Many people arrived early in Jerusalem in order to fulfill the requirements of ceremonial cleansing (cf. Ex 19:10–15; Nu 9:9–14). They were on the lookout for Jesus and wondering whether or not he would come to the Feast. They questioned one another as to whether he would show up. By this time the chief priests had issued orders that anyone who knew where Jesus was should report it to the officials so that they might arrest him.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Notes</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">49</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Tasker, 142 n<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn91" name="_ftnref91" title="">. 49, notes that the pronoun </a></span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἐκείνος</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>ekeinos</i>, “that”) is a favorite of John and that while not always emphatic, it would appear to be so in this location. It stresses the truth that this was <i>annus mirabilis</i>, the year of man’s redemption. In the parallel phrase in v. 51, </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἐκείνου</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">ekeinou</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">, is omitted from P<sup>66</sup> and D, while the entire phrase is left out by P<sup>45</sup> e 1 sy<sup>s</sup>.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">55</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> From the very beginning Israel was to be a holy nation (Lev 20:26). Their moral separation from sin was to be expressed outwardly by separation from objects considered to be unclean. Israelites who had come into contact with that which was unclean were required to separate themselves from the congregation for a period of time and then be reinstated after certain purification rites were observed. At times a sacrifice was required. In preparation for the Jewish Passover, it was essential that everyone taking part in the festival undergo purification.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">57</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> That John used the pluperfect </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">δεδώκεισαν</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>dedōkeisan</i>, “had given,” G<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn92" name="_ftnref92" title="">K </a><i>1443</i>) rather than the aorist </span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ἔδωκαν</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> (<i>edōkan</i>) may reflect the continuing nature of the command. The order was to remain in force until Jesus was in fact located.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; text-transform: uppercase;">Reflections</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">As this chapter draws to an end, an air of expectancy hangs over the city as those who had encountered Jesus or knew anything about him wait to see what will happen. The stage is set for the most dramatic and far-reaching event of Jesus’ earthly ministry. He had come to give his life “for the people” (v. 50), and that moment was rapidly approaching. Angels must have held their breath in anticipation as Jesus prepared for the triumphal entry and what would follow. The redemptive invasion of God into human history is about to draw to a close with the events leading to the crucifixion of the Lamb of God and his triumphant resurrection after three days. As John the Baptist cried out at the beginning of Jesus’ public ministry, “Look, the Lamb of God, who takes away the sin of the world!” (1:29).<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn93" name="_ftnref93" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[4]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<b><span style="font-size: 18.0pt; mso-bidi-font-size: 11.0pt;">Edwin A. Blum, <i>The Bible Knowledge Commentary</i></span></b><b><i><span style="font-family: "Times New Roman","serif"; font-size: 20.0pt; mso-bidi-font-size: 12.0pt;"> <o:p></o:p></span></i></b></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">E. The great sign at Bethany (11:1–44)</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">This climactic miracle of raising Lazarus from the dead was Jesus’ public evidence of the truth of His great claim, “I am the Resurrection and the Life.” Death is the great horror which sin has produced (Rom. 5:12; James 1:15). Physical death is the divine object lesson of what sin does in the spiritual realm. As physical death ends life and separates people, so spiritual death is the separation of people from God and the loss of life which is in God (John 1:4). Jesus has come so that people may live full lives (10:10). Rejecting Jesus means that one will not see life (3:36) and that his final destiny is “the second death,” the lake of fire (Rev. 20:14–15).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:1–2. This <b>Lazarus</b> is mentioned in the New Testament only in this chapter and in chapter 12. <b>Bethany</b> (cf. 11:18) is on the east side of the Mount of Olives. Another Bethany is in Perea (cf. 1:28). Luke added some information on the two sisters <b>Mary</b> and <b>Martha</b> (Luke 10:38–42). <b>This Mary … was the same one who</b> later (see John 12:1–10) <b>poured perfume on the Lord and wiped His feet with her hair</b>. However, John may be assuming that the original readers of his Gospel already had some knowledge of Mary (cf. Mark 14:3–9).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:3. <b>The sisters</b> assumed, because of the Lord’s ability and His <b>love</b> for Lazarus, that He would immediately respond to their <b>word</b> about Lazarus’ illness and come.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:4. <b>Jesus</b> did not go immediately (see v. 6). But His delay was not from lack of love (cf. v. 5), or from fear of the Jews. He waited till the right moment in the Father’s plan. Lazarus’ <b>sickness</b> would <b>not end in death</b>, that is, in permanent death. Instead Jesus would <b>be glorified</b> in this incident (cf. 9:3). This statement is ironic. Jesus’ power and obedience to the Father were displayed, but this event led to <i>His</i> death (cf. 11:50–53), which was His true <b>glory</b> (17:1).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:5–6. In spite of Jesus’ love for all three (<b>Martha and her sister and Lazarus</b>), <b>He</b> waited <b>two more days</b>. Apparently (vv. 11, 39) Lazarus was already dead when Jesus heard about him. Jesus’ movements were under God’s direction (cf. 7:8).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:7–10. <b>His disciples</b> knew that His going <b>to Judea</b>, would be dangerous (10:31). So they tried to prevent Him from going. <b>Jesus</b> spoke in a veiled way to illustrate that it would not be too dangerous to go to Bethany. In one sense He was speaking of walking (living) in physical <b>light</b> or darkness. In the spiritual realm when one lives by the will of God he is safe. Living in the realm of evil is dangerous. As long as He followed God’s plan, no harm would come till the appointed time. Applied to people then, they should have responded to Jesus while He was in the world as its Light (cf. 1:4–7; 3:19; 8:12; 9:5). Soon He would be gone and so would this unique opportunity.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:11–12. Jesus then said, <b>Our friend Lazarus has fallen asleep</b>. The word “friend” has special significance in Scripture (cf. 15:13–14; James 2:23). This “sleep” is the sleep of death. Since the coming of Christ the death of a believer is regularly called a sleep (cf. Acts 7:60; 1 Cor. 15:20; 1 Thes. 4:13–18). Dead Christians are asleep not in the sense of an unconscious “soul sleep,” but in the sense that their bodies appear to be sleeping. The <b>disciples</b> wrongly assumed that Jesus meant Lazarus had not died, but was sleeping physically (cf. John 11:13) and was on his way to recovery: <b>If he sleeps, he will get better.</b><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:13–15. As was often the case in the Gospels, <b>Jesus</b> was <b>speaking</b> about one thing <b>but</b> the <b>disciples</b> were thinking about another. The words <b>Lazarus is dead, and for your sake I am glad I was not there</b> seem shocking at first. But if Lazarus had not died, the disciples (and readers of all ages) would not have had this unique opportunity to have their faith quickened. Lazarus’ death was <b>so that you may believe.</b><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:16. <b>Didymus</b> means “twin.” <b>Thomas</b> is often called “doubting Thomas” because of the incident recorded in 20:24–25. But here he took the leadership and showed his commitment to Christ, even to death. <b>That we may die with Him</b> is ironic. On one level it reveals Thomas’ ignorance of the uniqueness of Christ’s atoning death. On another level it is prophetic of many disciples’ destinies (12:25).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:17. Apparently <b>Lazarus had</b> died soon after the messengers left. <b>Jesus</b> was then a day’s journey away. Since Palestine is warm and decomposition sets in quickly, a person was usually buried the same day he died (cf. v. 39).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:18–19. The fact that <b>Bethany was less than two miles from Jerusalem</b> points up two things. It explains why <b>many Jews</b> from Jerusalem were at the scene of this great miracle (vv. 45–46). It also prepares the reader for the coming climax which was to take place in the great city. When a person died, the Jews mourned for a prolonged period of time. During this period it was considered a pious duty <b>to comfort</b> the bereaved.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:20–22. <b>Martha</b>, the activist, <b>went … to meet</b> Jesus while <b>Mary</b>, the contemplative sister, waited. (Cf. Luke 10:39–42 for a similar portrayal of their personalities.) Martha’s greeting is a confession of faith. She really believed that <b>Jesus</b> could have healed her brother <b>if</b> He <b>had been</b> there. No criticism of Jesus seems to be implied since she knew her <b>brother</b> was dead before the messengers got to Jesus. Her words <b>But I know … God will give You whatever You ask</b> might imply by themselves that she was confident Lazarus would be resuscitated. But her actions in protest at the tomb (John 11:39) and her words to Jesus (v. 24) contradict that interpretation. Her words may be taken as a general statement of the Father’s blessing on Jesus.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:23–24. <b>Your brother will rise again</b>. Since the word “again” is not in the Greek it is better to omit it in the translation. This promise sets the stage for Jesus’ conversation with <b>Martha</b>. She had no thought of an immediate resuscitation but she did believe <b>in the</b> final <b>resurrection at the last day.</b><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:25–26. <b>I am the Resurrection and the Life</b>. This is the fifth of Jesus’ great “I am” revelations. The Resurrection and the Life of the new Age is present right now because Jesus is the Lord of life (1:4). Jesus’ words about life and death are seemingly paradoxical. A believer’s death issues in new life. In fact, the life of a believer is of such a quality that he <b>will never die</b> spiritually. He has eternal life (3:16; 5:24; 10:28), and the end of physical life is only a sleep for his body until the resurrection unto life. At death the spiritual part of a believer, his soul, goes to be with the Lord (cf. 2 Cor. 5:6, 8; Phil. 1:23).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:27. Martha gave a great confession of faith in Christ. She agreed with Jesus’ exposition about eternal life for those who <b>believe</b> in Him. Then she confessed three things about Jesus. He is (a) <b>the Christ</b> (“Messiah”), (b) <b>the Son of God</b>—which is probably a title of the Messiah (cf. 1:49; Ps. 2:7)—and (c) the One <b>who was to come into the world</b> (lit., “the Coming One”; cf. John 12:13). She believed that Jesus is the Messiah who came to do God’s will, but as yet she had no hint of the coming miracle regarding her brother.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:28–30. Martha then told <b>Mary</b> that Jesus <b>the Teacher</b> was <b>asking for</b> her. He evidently wanted to have a private conversation with Mary. His purpose was probably to comfort and instruct her. “The Teacher” is a notable title for it was unusual for a Jewish Rabbi to instruct a woman (cf. 4:1–42).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:31–32. Mary’s sudden departure to see Jesus caused the crowd of Jewish comforters to follow <b>her</b>. So a private session with Jesus became impossible. Reaching <b>Jesus</b>, Mary <b>fell at His feet</b>. This is significant, for on a previous occasion she had sat at Jesus’ feet listening to His teaching (Luke 10:39). Her greeting to Jesus was the same as her sister’s (John 11:21). She felt the tragedy would have been averted <b>if</b> He <b>had been</b> present. Her faith was sincere but limited.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:33–34. In great contrast with the Greek gods’ apathy or lack of emotion, Jesus’ emotional life attests the reality of His union with people. <b>Deeply moved</b> may either be translated “groaned” or more likely “angered.” The Greek word <i>enebrimēsato</i> (from <i>embrimaomai</i>) seems to connote anger or sternness. (This Gr. verb is used only five times in the NT, each time of the Lord’s words or feelings: Matt. 9:30; Mark 1:43; 14:5; John 11:33, 38.)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Why was <b>Jesus</b> angry? Some have argued that He was angry because of the people’s unbelief or hypocritical wailing. But this seems foreign to the context. A better explanation is that Jesus was angry at the tyranny of Satan who had brought sorrow and death to people through sin (cf. 8:44; Heb. 2:14–15). Also Jesus was <b>troubled</b> (<i>etaraxen</i>, lit., “stirred” or “agitated,” like the pool water in John 5:7; cf. 12:27; 13:21; 14:1, 27). This disturbance was because of His conflict with sin, death, and Satan.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:35–37. Jesus’ weeping differed from that of the people. His quiet shedding of tears (<i>edakrysen</i>) differed from their loud wailing (<i>klaiontas</i>, v. 33). His weeping was over the tragic consequences of sin. The crowd interpreted His tears as an expression of love, or frustration at not being there to heal Lazarus.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:38–39. Disturbed emotionally (cf. comments on <b>deeply moved</b>, in v. 33), He <b>came to the tomb</b>. Tombs were often cut into limestone making <b>a cave</b> in the side of a wall of rock. <b>A stone</b> was placed over <b>the entrance. Jesus</b> commanded that <b>the stone</b> door be taken <b>away</b>. To do so was to risk defilement. But obedience was necessary if Jesus’ purpose was to be realized. The scene was highly dramatic. The crowd watched and listened. Mary was weeping and <b>Martha</b> objected because after <b>four days</b> putrefaction had set in.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:40. <b>Jesus</b> reminded Martha of His earlier promise (vv. 25–26; cf. v. 4). <b>If</b> she <b>believed</b> His word that He is the Resurrection and the Life and trusted Him, <b>God</b> would be glorified. But unless the sisters had trusted Jesus, permission would not have been given to open the tomb.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:41–42. With <b>the stone</b> taken <b>away</b>, the tension mounted. What would <b>Jesus</b> do? He simply thanked His <b>Father</b> for granting His request. He knew He was doing the Father’s will in manifesting His love and power. His prayer of thanksgiving was public, not so that He would be honored as a Wonder-Worker but so He would be seen as the Father’s obedient Son. The granting of His request by the Father would give clear evidence to the people that He had been <b>sent</b> by the Father and would cause the people to <b>believe</b> (cf. Elijah’s prayer; 1 Kings 18:37).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:43–44. On other occasions <b>Jesus</b> had said that men would hear His voice and come out of their graves (5:28) and that His sheep hear His voice (10:16, 27). After His brief prayer He <b>called</b> (<i>ekraugasen</i>, lit., “shouted loudly”) <b>in a loud voice</b>. This verb is used only nine times in the New Testament, eight of them in the Gospels (Matt. 12:19; Luke 4:41; John 11:43; 12:13; 18:40; 19:6, 12, 15; Acts 22:23).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus shouted only three words: <b>Lazarus come out!</b> Augustine once remarked that if Jesus had not said Lazarus’ name all would have come out from the graves. Immediately, <b>the dead man came out</b>. Since he was <b>wrapped</b> in <b>strips of linen</b>, a special work of God’s power must have brought him out. Jesus’ directive to the people, <b>Take off the grave clothes</b>, enabled Lazarus to move on his own and at the same time gave evidence that he was alive and not a ghost.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">This event is a marvelous picture of God’s Son bringing life to people. He will do this physically at the Rapture for church saints (1 Thes. 4:16), and at His return for Old Testaments saints (Dan. 12:2) and Tribulation saints (Rev. 20:4, 6). Also He now speaks and calls spiritually dead people to spiritual life. Many who are dead in sins and trespasses believe and come to life by the power of God (Eph. 2:1–10).<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">F. The plot to kill Jesus (11:45–57).</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:45–47<b>a</b>. Jesus’ revelation of Himself always produces two responses. For <b>many of the Jews</b>, this miracle was clear proof of Jesus’ claim. In response they trusted <b>Him. But</b> others were only hardened in sin or confused. They <b>went to</b> His enemies, <b>the Pharisees, and</b> reported <b>what</b> had happened. This miraculous sign was so significant that <b>the chief priests and the Pharisees</b> decided to call an emergency session <b>of the Sanhedrin</b> (see comments on 3:1 on the Sanhedrin). Doubtless they felt that Jesus was some kind of magician who by secret arts was deceiving the people.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:47<b>b–48</b>. The council expressed its inability to solve the problem by continuing to do what they had been doing. Official disapproval, excommunication, and counterteaching were not stopping Jesus’ influence. The outcome would be insurrection and <b>the Romans</b> would crush the Jewish revolt; taking <b>away both our place</b> (i.e., the temple) <b>and our nation.</b><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:49–50. <b>Caiaphas</b> was the <b>high priest that year</b> (cf. 18:13–14, 24, 28). Originally the high priest held his position for a lifetime, but the Romans were afraid of letting a man gain too much power. So the Romans appointed high priests at their convenience. Caiaphas had the office from <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">a.d.</span> 18 to 36. His contempt was expressed in his words, <b>You know nothing at all!</b> His judgment was <b>that</b> this <b>Man</b> must be sacrificed if the <b>nation</b> was to continue in Rome’s favor. The alternative was destruction of the Jewish nation in war (11:48). But their rejection of Jesus did not solve the problem. The Jewish people followed false shepherds into a war against Rome (<span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">a.d.</span> 66–70), which did in fact destroy their nation.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:51–53. John by God’s Spirit recognized a deep irony in Caiaphas’ words. <b>As</b> the <b>high priest</b>, Caiaphas pointed to the last sacrificial Lamb in a prophecy he did not even know he made. Caiaphas meant <b>Jesus</b> had to be killed, but God intended the priest’s words as a reference to His substitutionary atonement. Jesus’ death would abolish the old system in God’s eyes by fulfilling all its types and shadows. His death was not only for Jews but also for the world, thus making a new body from both (cf. Eph. 2:14–18; 3:6). The Sanhedrin then decided to kill Jesus.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:54. <b>Jesus … withdrew</b> from Bethany <b>to a village</b> 15 or so miles to the north <b>called Ephraim</b>. The little village provided a place for rest and it was close to the wilderness of Judea in case it was necessary to escape.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">11:55–57. <b>Jewish</b> pilgrims <b>went up</b> to <b>the Passover</b> feast at <b>Jerusalem</b> and looked <b>for Jesus</b>. Previously (2:13–25) He had attended the national festivals during which time He publicly taught <b>in the temple area</b>. Would He continue this pattern of ministry? Large crowds gathering in the city <b>kept looking for</b> Him. The religious authorities gave <b>orders</b> for <b>anyone</b> to <b>report</b> if he <b>found out where Jesus was</b> so <b>they</b> could <b>arrest Him.</b><a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn94" name="_ftnref94" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[5]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<b><span style="font-size: 20pt;">Warren W. Wiersbe, </span></b><a href="https://ref.ly/logosres/ntbec?ref=Bible.Jn11&off=21088"><b><i><span style="color: black; font-size: 20.0pt; mso-bidi-font-size: 11.0pt; mso-themecolor: text1;">The Bible Exposition Commentary</span></i></b></a><b><o:p></o:p></b></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 14.0pt;">CHAPTER ELEVEN<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt;">THE LAST MIRACLE—THE LAST ENEMY</span></b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">John 11</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The raising of Lazarus from the dead was not our Lord’s last miracle before the Cross, but it was certainly His greatest and the one that aroused the most response both from His friends and His enemies. John selected this miracle as the seventh in the series recorded in his book because it was really the climactic miracle of our Lord’s earthly ministry. He had raised others from the dead, but Lazarus had been in the grave four days. It was a miracle that could not be denied or avoided by the Jewish leaders.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">If Jesus Christ can do nothing about death, then whatever else He can do amounts to nothing. “If in this life only we have hope in Christ, we are of all men most miserable’ (1 Cor. 15:19). Death is man’s last enemy (1 Cor. 15:26), but Jesus Christ has defeated this horrible enemy totally and permanently.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The emphasis in John 11 is on faith; you find some form of the word <i>believe</i> at least eight times in this account. Another theme is “the glory of God” (John 11:4, 40). In what Jesus said and did, He sought to strengthen the faith of three groups of people.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Disciples (John 11:1–16)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We sometimes think of the disciples as “supersaints,” but such was not the case. They often failed their Lord, and He was constantly seeking to increase their faith. After all, one day He would leave them and they would have the responsibility of carrying on the ministry. If their faith was weak, their work could never be strong.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus was at Bethabara, about twenty miles from Bethany (John 1:28; 10:40). One day, a messenger arrived with the sad news that our Lord’s dear friend Lazarus was sick. If the man had traveled quickly, without any delay, he could have made the trip in one day. Jesus sent him back the next day with the encouraging message recorded in John 11:4. Then Jesus waited two more days before He left for Bethany; and by the time He and His disciples arrived, Lazarus had been dead for four days. This means that Lazarus had died <i>the very day</i> the messenger left to contact Jesus!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The schedule of events would look something like this, allowing one day for travel:<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Day 1— The messenger comes to Jesus (Lazarus dies).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Day 2— The messenger returns to Bethany.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Day 3— Jesus waits another day, then departs.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Day 4— Jesus arrives in Bethany.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When the messenger arrived back home, he would find Lazarus already dead. What would his message convey to the grieving sisters now that their brother was already dead and buried? Jesus was urging them to believe His word no matter how discouraging the circumstances might appear.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">No doubt the disciples were perplexed about several matters. First of all, if Jesus loved Lazarus so much, why did He permit him to get sick? Even more, why did He delay to go to the sisters? For that matter, could He not have healed Lazarus at a distance, as He did the nobleman’s son? (John 4:43–54) The record makes it clear that there was a strong love relationship between Jesus and this family (John 11:3, 5, 36); yet our Lord’s behavior seems to contradict this love.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">God’s love for His own is not a pampering love; it is a perfecting love. The fact that He loves us, and we love Him is no guarantee that we will be sheltered from the problems and pains of life. After all, the Father loves His Son: and yet the Father permitted His beloved Son to drink the cup of sorrow and experience the shame and pain of the Cross. We must never think that love and suffering are incompatible. Certainly they unite in Jesus Christ.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus could have prevented Lazarus’ sickness or even healed it from where He was; but He chose not to. He saw in this sickness an opportunity to glorify the Father. It is not important that we Christians are comfortable, but it is important that we glorify God in all that we do.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In their “prayer” to Jesus, the two sisters did not tell Him what to do. They simply informed Him that there was a need, and they reminded Him of His love for Lazarus. They knew that it was dangerous for Jesus to return to Judea because the Jewish leaders were out to destroy Him. Perhaps they hoped that He would “speak the word” and their brother would be restored to health.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Our Lord’s message to the sisters did not say that their brother would not die. It promised only that death would not be the <i>ultimate</i> result, for the ultimate result would be the glory of God. (Note that once again, Jesus called Himself “the Son of God.”) He wanted them to lay hold of this promise; in fact, He reminded Martha of this message when she balked at having the tomb opened (John 11:40).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When we find ourselves confronted by disease, disappointment, delay, and even death, our only encouragement is the Word of God. We must live by faith and not by sight. Their situation seemed hopeless, yet the sisters knew that Jesus was the Master of every situation. The promise in Psalm 50:15 finds a parallel here: “And call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">What about our Lord’s delay? He was not waiting for Lazarus to die, for he was already dead. Jesus lived on a divine timetable (John 11:9) and He was waiting for the Father to tell Him when to go to Bethany. The fact that the man had been dead four days gave greater authenticity to the miracle and greater opportunity for people to believe, including His own disciples (see John 11:15).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When our Lord announced that He was returning to Judea, His disciples were alarmed, because they knew how dangerous it would be. (Bethany is only about two miles from Jerusalem.) But Jesus was willing to lay down His life for His friends (John 15:13). He knew that His return to Judea and the miracle of raising Lazarus would precipitate His own arrest and death.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Lord calmed their fears by reminding them that He was on the Father’s schedule, and that nothing could harm them. As we have seen, this is an important theme in the Gospel of John (John 2:4; 7:6, 8, 30; 8:20; 12:23; 13:1; 17:1). But the disciples not only misunderstood the schedule, they also misunderstood the reason for the visit. They thought that, if Lazarus was sleeping, he was getting better! It was another example of their inability to grasp spiritual truth. “If he is sleeping, he must be improving—so let’s not bother to go to Bethany!”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Then He told them openly that Lazarus was dead. (Death for the believer is compared to sleep. See Acts 7:60; 1 Cor. 15:51; 1 Thes. 4:13–18.) He did not say He was glad that His friend died, but that He was glad He had not been there; for now He could reveal to His disciples His mighty power. The result would be glory to God and the strengthening of their faith.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">If Thomas’ attitude was any indication, the faith of the disciples certainly needed strengthening! The name Thomas means “twin” in the Aramaic language; the Greek equivalent is Didymus. We do not know whose twin he was, but there are times when <i>all of us</i> seem to be his twin when we consider our unbelief and depressed feelings! It was Thomas who demanded evidence before he would accept the truth of our Lord’s resurrection (John 20:24–28).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Thomas was a doubting man, but we must confess that he was a devoted man: he was willing to go with Jesus into danger and risk his own life. We may not admire his faith, but we can certainly applaud his loyalty and courage.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Sisters (John 11:17–40)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus was concerned not only about the faith of His own disciples, but also about the faith of Mary and Martha (John 11:26, 40). Each experience of suffering and trial ought to increase our faith, but this kind of spiritual growth is not automatic. We must respond positively to the ministry of the Word and the Spirit of God. Jesus had sent a promise to the two sisters (John 11:4), and now He would discover how they had received it.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The event recorded in Luke 10:38–42 makes it clear that Mary and Martha were quite different in their personalities. Martha was the worker, the active one, while Mary was the contemplative one who sat at the feet of Jesus and listened to His word. Jesus did not condemn Martha’s service, but He did rebuke her for being “torn apart” by so many things. She needed to have priorities and center her activities on the things that God would approve. As an old Wesley hymn puts it, we need to have a balanced life:<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Faithful to my Lord’s commands,<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">I still would choose the better part:<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Serve with careful Martha’s hands<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">And loving Mary’s heart.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We would expect Martha to rush out to meet Jesus while Mary sat in the house, weeping with her friends. Since Mary later echoed Martha’s words of greeting (John 11:32), it is likely that the sisters often said these words to each other as they waited for Jesus to arrive. While there may have been a tinge of disappointment in the statement, there was also evidence of faith, for nobody ever died in the presence of Jesus Christ. “If” is such a big word! How futile it is to imagine what might have been, if—!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Martha was quick to affirm her faith in Jesus Christ (John 11:22), and Jesus responded to that faith by promising her that her brother would rise again. He was thinking of the immediate situation, but she interpreted His words to mean the future resurrection in the last day (Dan. 12:2–3; John 5:28–29). Here is another instance in John’s Gospel of people lacking spiritual perception and being unable to understand the words of Jesus.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Our Lord’s reply is the fifth of the I AM statements. It is important to note that Jesus did not deny what Martha said about the future resurrection. The resurrection of the human body is a cardinal doctrine in the orthodox Jewish faith. But in His great I AM statement, our Lord completely transformed the doctrine of the resurrection and, in so doing, brought great comfort to Martha’s heart.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">To begin with, He brought the doctrine of the resurrection out of the shadows and into the light. The Old Testament revelation about death and resurrection is not clear or complete; it is, as it were, “in the shadows.” In fact, there are some passages in Psalms and Ecclesiastes that almost make one believe that death is the end and there is no hope beyond the grave. False teachers like to use these passages to support their heretical teachings, but they ignore (or misinterpret) the clear teachings found in the New Testament. After all, it was not David or Solomon who “brought life and immortality to light through the Gospel” (2 Tim. 1:10), but Jesus Christ!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">By His teaching, His miracles, and His own resurrection, Jesus clearly taught the resurrection of the human body. He has declared once for all that death is real, that there is life after death, and that the body will one day be raised by the power of God.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">He transformed this doctrine in a second way: He took it out of a book and put it into a person, Himself. “I am the resurrection and the life”! (John 11:25) While we thank God for what the Bible teaches (and all Martha had was the Old Testament), we realize that we are saved by the Redeemer, Jesus Christ, and not by a doctrine written in a book. When we know Him by faith, we need not fear the shadow of death.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When you are sick, you want a doctor and not a medical book or a formula. When you are being sued, you want a lawyer and not a law book. Likewise, when you face your last enemy, death, you want the Saviour and not a doctrine written in a book. In Jesus Christ, every doctrine is made personal (1 Cor. 1:30). When you belong to Him, you have all that you ever will need in life, death, time, or eternity!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">But perhaps the greatest transformation Jesus performed was to move the doctrine of the resurrection out of the future and into the present. Martha was looking to the future, knowing that Lazarus would rise again and she would see him. Her friends were looking to the past and saying, “He could have prevented Lazarus from dying!” (John 11:37) But Jesus tried to center their attention on the <i>present:</i> wherever He is, God’s resurrection power is available <i>now</i> (Rom. 6:4; Gal. 2:20; Phil. 3:10).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus affirmed that believers would one day be raised from the dead (John 11:25). Then He immediately revealed the added truth that some believers would never die (and it is a double negative, “never never die!”) (John 11:26). How is this possible? The answer is found in 1 Thessalonians 4:13, 18. When Jesus Christ returns in the air to take His people home, those who are alive at His coming shall never die. They shall be changed and caught up to meet Him in the air!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Martha did not hesitate to affirm her faith. She used three different titles for Jesus: Lord, Christ (Messiah), and Son of God. The words “I believe” are in the perfect tense, indicating a fixed and settled faith. “I have believed and I will continue to believe!”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Our Lord dealt with Martha’s faith; now He had to help Mary. Why did Martha call Mary “secretly”? Possibly because of the danger involved: they knew that the Jewish leaders were out to arrest Jesus. When Mary arose to go to meet Jesus, her friends misunderstood her actions and thought she was going to the tomb to weep. They wanted to weep with her, so they followed along. Imagine their surprise when they met Jesus!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Mary is found three times in the Gospel record, and each time she is at the feet of Jesus (Luke 10:39; John 11:32; 12:3). She sat at His feet and listened to His word; she fell at His feet and poured out her sorrow; and she came to His feet to give Him her praise and worship. Mary’s only recorded words in the Gospels are given in John 11:32, and they echo what Martha had already said (John 11:21).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Mary did not say much because she was overcome with sorrow and began to weep. Her friends joined in the weeping, as Jewish people are accustomed to do. The word used means “a loud weeping, a lamentation.” Our Lord’s response was to groan within and “be moved with indignation.” At what was He indignant? At the ravages of sin in the world that He had created. Death is an enemy, and Satan uses the fear of death as a terrible weapon (Heb. 2:14–18). No wonder Jesus was indignant!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The mystery of our Lord’s incarnation is seen by His question in John 11:34. Jesus knew that Lazarus had died (John 11:11), but He had to ask where he was buried. Our Lord never used His divine powers when normal human means would suffice.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“Jesus wept” is the shortest and yet the deepest verse in Scripture. His was a silent weeping (the Greek word is used nowhere else in the New Testament) and not the loud lamentation of the mourners. But why did He weep at all? After all, He knew that He would raise Lazarus from the dead (John 11:11).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Our Lord’s weeping reveals the humanity of the Saviour. He has entered into all of our experiences and knows how we feel. In fact, being the perfect God-Man, Jesus experienced these things in a deeper way than we do. His tears also assure us of His sympathy; He is indeed “a Man of sorrows and acquainted with grief” (Isa. 53:3). Today, He is our merciful and faithful High Priest, and we may come to the throne of grace and find all the gracious help that we need (Heb. 4:14–16).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We see in His tears the tragedy of sin but also the glory of heaven. Perhaps Jesus was weeping <i>for</i> Lazarus, as well as <i>with</i> the sisters, because He knew He was calling His friend from heaven and back into a wicked world where he would one day have to die again. Jesus had come down from heaven; He knew what Lazarus was leaving behind.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The spectators saw in His tears an evidence of His love. But some of them said, “If Jesus loved Lazarus so much, why did He not prevent his death?” Perhaps they were thinking, “Jesus is weeping because He was unable to do anything. They are tears of deep regret.” In other words, <i>nobody present really expected a miracle!</i> For this reason, nobody could accuse Jesus of “plotting” this event and being in collusion with the two sisters and their friends. Even the disciples did not believe that Jesus would raise Lazarus from the dead!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The one person who declared her faith was Martha (John 11:27), and she failed at the last minute. “Open the tomb? By now he smells!” Jesus gently reminded her of the message He had sent at least three days before (John 11:4), and He urged her to believe it. True faith relies on God’s promises and thereby releases God’s power. Martha relented, and the stone was rolled away.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Jews (John 11:41–57)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The emphasis from this point on was on the faith of the spectators, the people who had come to comfort Mary and Martha. Jesus paused to pray (John 11:41; also see 6:11) and thanked the Father that the prayer had already been heard. When had He prayed? Probably when He received the message that His friend was sick (John 11:4). The Father then told Him what the plan was, and Jesus obeyed the Father’s will. His prayer now was for the sake of the unbelieving spectators, that they might know that God had sent Him.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">A quaint Puritan writer said that if Jesus had not named Lazarus when He shouted, He would have emptied the whole cemetery! Jesus called <i>Lazarus</i> and raised him from the dead. Since Lazarus was bound, he could not walk to the door of the tomb; so God’s power must have carried him along. It was an unquestioned miracle that even the most hostile spectator could not deny.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The experience of Lazarus is a good illustration of what happens to a sinner when he trusts the Saviour (Eph. 2:1–10). Lazarus was dead, and all sinners are dead. He was decayed, because death and decay go together. All lost people are spiritually dead, but some are more “decayed” than others. No one can be “more dead” than another.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Lazarus was raised from the dead by the power of God, and all who trust Christ have been given new life and lifted out of the graveyard of sin (see John 5:24). Lazarus was set free from the graveclothes (see Col. 3:1ff) and given new liberty. You find him seated with Christ at the table (John 12:2), and all believers are “seated with Christ” in heavenly places (Eph. 2:6), enjoying spiritual food and fellowship.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Because of the great change in Lazarus, many people desired to see him; and his “living witness” was used by God to bring people to salvation (John 12:9–11). There are no recorded words of Lazarus in the Gospels, but his daily walk is enough to convince people that Jesus is the Son of God. Because of his effective witness, Lazarus was persecuted by the religious leaders who wanted to kill him and get rid of the evidence.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">As with the previous miracles, the people were divided in their response. Some did believe and on “Palm Sunday” gave witness of the miracle Jesus had performed (John 12:17–18). But others immediately went to the religious leaders and reported what had happened in Bethany. These “informers” were so near the kingdom, yet there is no evidence that they believed. If the heart will not yield to truth, then the grace of God cannot bring salvation. These people could have experienced a spiritual resurrection in their own lives!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It was necessary that the Jewish council (Sanhedrin) meet and discuss what to do with Jesus. They were not seeking after truth; they were seeking for ways to protect their own selfish interests. If He gathered too many followers, He might get the attention of the Roman authorities; and this could hurt the Jewish cause.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The high priest, Caiaphas, was a Sadducee, not a Pharisee (Acts 23:6–10); but the two factions could always get together to fight a common enemy. Unknown to himself and to the council, Caiaphas uttered a divine prophecy: Jesus would die for the nation so that the nation would not perish. “For the transgression of My people was He stricken” (Isa. 53:8). True to his vision of a worldwide family of God, John added his inspired explanation: Jesus would die not only for the Jews, but for all of God’s children who would be gathered together in one heavenly family. (note John 4:42 and 10:16.)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The official decision that day was that Jesus must die (see Matt. 12:14; Luke 19:47; John 5:18; 7:1, 19–20, 25). The leaders thought that <i>they</i> were in control of the situation, but it was God who was working out His predetermined plan (Acts 2:23). Originally, they wanted to wait until after the Passover, but God had decreed otherwise.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus withdrew to Ephraim, about fifteen miles north of Jerusalem; and there He remained in quiet retirement with His disciples. The crowd was gathering in Jerusalem for the Passover feast, and the pilgrims were wondering if Jesus would attend the feast even though He was in danger. He was now on the “wanted” list, because the council had made it known that anyone who knew where Jesus was must report it to the officials.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">John 11 reveals the deity of Jesus Christ and the utter depravity of the human heart. The rich man in hades had argued, “If one went unto them from the dead, they will repent” (Luke 16:30). Lazarus came back from the dead, and the officials wanted to kill him! Miracles certainly reveal the power of God, but of themselves they cannot communicate the grace of God.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The stage had been set for the greatest drama in history, during which man would do his worst and God would give His best.<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftn95" name="_ftnref95" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[6]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref1" name="_ftn1" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[1]</span></sup><!--[endif]--></sup></a> Craig S. Keener, <a href="https://ref.ly/logosres/bbackcom?ref=Bible.Jn11.1-16&off=7456"><i>The IVP Bible Background Commentary: New Testament</i></a> (Downers Grove, IL: InterVarsity Press, 1993), Jn 11:1–12:8.<o:p></o:p></div>
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<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref33" name="_ftn33" title="">1QS </a><i>1QRule of the Community</i><o:p></o:p></div>
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<div id="ftn34">
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref34" name="_ftn34" title="">OT Old Testament</a><o:p></o:p></div>
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<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref35" name="_ftn35" title="">esp. especially</a><o:p></o:p></div>
</div>
<div id="ftn36">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref36" name="_ftn36" title="">OT Old Testament</a><o:p></o:p></div>
</div>
<div id="ftn37">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref37" name="_ftn37" title=""><i>m.</i></a> Mishnah<o:p></o:p></div>
</div>
<div id="ftn38">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref38" name="_ftn38" title="">OT Old Testament</a><o:p></o:p></div>
</div>
<div id="ftn39">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref39" name="_ftn39" title=""><i>J.W.</i></a> <i>Jewish War</i><o:p></o:p></div>
</div>
<div id="ftn40">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref40" name="_ftn40" title=""><i>m.</i></a> Mishnah<o:p></o:p></div>
</div>
<div id="ftn41">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref41" name="_ftn41" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[2]</span></sup><!--[endif]--></sup></a> Andreas J. Köstenberger, <a href="https://ref.ly/logosres/comntuseot?ref=Bible.Jn11.1-57&off=7968">“John,”</a> in <i>Commentary on the New Testament Use of the Old Testament</i> (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007), 467–469.<o:p></o:p></div>
</div>
<div id="ftn42">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref42" name="_ftn42" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[3]</span></sup><!--[endif]--></sup></a> Robert H. Gundry, <a href="https://ref.ly/logosres/cmmnwtstmntvrsb?ref=Bible.Jn11.1&off=0&ctx=+writes+his+Gospel.%0a~11:1:+And+a+certain+"><i>Commentary on the New Testament: Verse-by-Verse Explanations with a Literal Translation</i></a> (Peabody, MA: Hendrickson Publishers, 2010), 410–415.<o:p></o:p></div>
</div>
<div id="ftn43">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref43" name="_ftn43" title="">n. note</a><o:p></o:p></div>
</div>
<div id="ftn44">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref44" name="_ftn44" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn45">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref45" name="_ftn45" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn46">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref46" name="_ftn46" title="">Norlie </a><i>New Testament in Modern English</i><o:p></o:p></div>
</div>
<div id="ftn47">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref47" name="_ftn47" title="">Str-B Strack, H. L., and P. Billerbeck, </a><i><span lang="DE">Kommentar zum Neuen Testament aus Talmud und Midrasch</span></i><o:p></o:p></div>
</div>
<div id="ftn48">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref48" name="_ftn48" title="">GK Goodric</a>k & Kohlenberger numbering system<o:p></o:p></div>
</div>
<div id="ftn49">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref49" name="_ftn49" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn50">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref50" name="_ftn50" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn51">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref51" name="_ftn51" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn52">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref52" name="_ftn52" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn53">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref53" name="_ftn53" title=""><i>Lev. Rab.</i></a> <i>Leviticus Rabbah</i><o:p></o:p></div>
</div>
<div id="ftn54">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref54" name="_ftn54" title="">GK Goodrick & Kohle</a>nberger numbering system<o:p></o:p></div>
</div>
<div id="ftn55">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref55" name="_ftn55" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn56">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref56" name="_ftn56" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn57">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref57" name="_ftn57" title="">NIV New International Version</a><o:p></o:p></div>
</div>
<div id="ftn58">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref58" name="_ftn58" title="">TCNT Twentieth Century New Testament</a><o:p></o:p></div>
</div>
<div id="ftn59">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref59" name="_ftn59" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn60">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref60" name="_ftn60" title="">GK Goodrick & Kohlenberger numbe</a>ring system<o:p></o:p></div>
</div>
<div id="ftn61">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref61" name="_ftn61" title=""><i>EDNT</i></a> <i>Exegetical Dictionary of the New Testament</i><o:p></o:p></div>
</div>
<div id="ftn62">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref62" name="_ftn62" title="">Phillips </a><i>New Testament in Modern English</i>, J. B. Phillips<o:p></o:p></div>
</div>
<div id="ftn63">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref63" name="_ftn63" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn64">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref64" name="_ftn64" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn65">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref65" name="_ftn65" title="">MSS manuscripts</a><o:p></o:p></div>
</div>
<div id="ftn66">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref66" name="_ftn66" title="">GK Goodrick & Kohlenberger</a> numbering system<o:p></o:p></div>
</div>
<div id="ftn67">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref67" name="_ftn67" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn68">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref68" name="_ftn68" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn69">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref69" name="_ftn69" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn70">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref70" name="_ftn70" title="">Rieu </a><i>Penguin Bible</i><o:p></o:p></div>
</div>
<div id="ftn71">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref71" name="_ftn71" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn72">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref72" name="_ftn72" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn73">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref73" name="_ftn73" title="">BDAG Bauer, Danker, Arndt, and Gingrich (3d ed.). </a><i>Greek-English Lexicon of the New Testament and Other Early Christian Literature</i><o:p></o:p></div>
</div>
<div id="ftn74">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref74" name="_ftn74" title="">Phillips </a><i>New Testament in Modern English</i>, J. B. Phillips<o:p></o:p></div>
</div>
<div id="ftn75">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref75" name="_ftn75" title="">MSS manuscripts</a><o:p></o:p></div>
</div>
<div id="ftn76">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref76" name="_ftn76" title="">NEB New English Bible</a><o:p></o:p></div>
</div>
<div id="ftn77">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref77" name="_ftn77" title="">GK Goodrick & Kohlenberger num</a>bering system<o:p></o:p></div>
</div>
<div id="ftn78">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref78" name="_ftn78" title="">L&N Louw and Nida. </a><i>Greek-English Lexicon of the New Testament: Based on Semantic Domains</i><o:p></o:p></div>
</div>
<div id="ftn79">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref79" name="_ftn79" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn80">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref80" name="_ftn80" title="">n. note</a><o:p></o:p></div>
</div>
<div id="ftn81">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref81" name="_ftn81" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn82">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref82" name="_ftn82" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn83">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref83" name="_ftn83" title="">NET New Engli</a>sh Translation (<a href="http://www.netbible.com/">www.netbible.com</a>)<o:p></o:p></div>
</div>
<div id="ftn84">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref84" name="_ftn84" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
<div id="ftn85">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref85" name="_ftn85" title="">NIV New International Version</a><o:p></o:p></div>
</div>
<div id="ftn86">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref86" name="_ftn86" title="">NASB New American Standard Bible</a><o:p></o:p></div>
</div>
<div id="ftn87">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref87" name="_ftn87" title="">NIV New International Version</a><o:p></o:p></div>
</div>
<div id="ftn88">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref88" name="_ftn88" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
</div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref89" name="_ftn89" title="">NIV New International Version</a><o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref90" name="_ftn90" title=""><i>J.W.</i></a> <i>Jewish War</i> (Josephus)<o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref91" name="_ftn91" title="">n. note</a><o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref92" name="_ftn92" title="">GK Goodrick & Kohlenberger numbering system</a><o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref93" name="_ftn93" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[4]</span></sup><!--[endif]--></sup></a> Robert H. Mounce, <a href="https://ref.ly/logosres/ebcrev10?ref=Bible.Jn11.1-57&off=49254">“John,”</a> in <i>The Expositor’s Bible Commentary: Luke–Acts (Revised Edition)</i>, ed. Tremper Longman III and David E. Garland, vol. 10 (Grand Rapids, MI: Zondervan, 2007), 511–527.<o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref94" name="_ftn94" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[5]</span></sup><!--[endif]--></sup></a> Edwin A. Blum, <a href="https://ref.ly/logosres/bkc?ref=Bible.Jn11.1-44&off=14654">“John,”</a> in <i>The Bible Knowledge Commentary: An Exposition of the Scriptures</i>, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 312–316.<o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/John%2011%20study%20materials%202019%20Thai%20VBS.docx#_ftnref95" name="_ftn95" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[6]</span></sup><!--[endif]--></sup></a> Warren W. Wiersbe, <a href="https://ref.ly/logosres/ntbec?ref=Bible.Jn11&off=21088"><i>The Bible Exposition Commentary</i></a>, vol. 1 (Wheaton, IL: Victor Books, 1996), 333–338.<o:p></o:p></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-50156537178683678762019-01-07T21:18:00.001-08:002019-01-07T21:18:38.205-08:00Misc on Luke 15<div dir="ltr" style="text-align: left;" trbidi="on">
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<h1 style="background: white; line-height: normal; margin-bottom: 6.0pt; margin-left: 0in; margin-right: 0in; margin-top: 0in;">
<span class="passage-display-bcv"><span style="font-family: Verdana, sans-serif;"><span style="font-size: large;">Luke 15</span></span></span><span style="font-family: Verdana, sans-serif;"><span style="font-size: large;"> <span class="passage-display-version">English Standard Version (ESV)</span></span><o:p></o:p></span></h1>
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<span class="chapternum"><b><span style="font-family: Arial, sans-serif; font-size: 18pt;">15 </span></b></span><span class="text"><span style="font-family: Verdana, sans-serif;">Now the tax collectors and sinners were all drawing near to hear him. </span></span><span class="text"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">2 </span></sup></b></span><span class="text"><span style="font-family: Verdana, sans-serif;">And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.”</span></span><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
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<span class="text"><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The Parable of the Lost Sheep</span></span><span class="text"><span style="font-size: 12.0pt; mso-bidi-font-size: 13.5pt;"><o:p></o:p></span></span></h3>
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<span class="text"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">3 </span></sup></b></span><span class="text"><span style="font-family: Verdana, sans-serif;">So he told them this parable:</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">4 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">“What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it?</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">5 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And when he has found it, he lays it on his shoulders, rejoicing.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">6 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">7 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.</span></span><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
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<span class="text"><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The Parable of the Lost Coin</span></span><span class="text"><span style="font-size: 12.0pt; mso-bidi-font-size: 13.5pt;"><o:p></o:p></span></span></h3>
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<span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">8 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">“Or what woman, having ten silver coins,</span></span><span class="woj"><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[<a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#fen-ESV-25588a" title="See footnote a"><span style="color: #b34b2c;">a</span></a>]</span></sup></span><span class="woj"><span style="font-family: Verdana, sans-serif;"> if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it?</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">9 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And 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.’</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">10 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">Just so, I tell you, there is joy before the angels of God over one sinner who repents.”</span></span><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
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<span class="text"><span style="font-family: Verdana, sans-serif; font-size: 12pt;">The Parable of the Prodigal Son</span></span><span style="font-family: Verdana, sans-serif; font-size: 12pt;"><o:p></o:p></span></h3>
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<span class="text"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">11 </span></sup></b></span><span class="text"><span style="font-family: Verdana, sans-serif;">And he said, </span></span><span class="woj"><span style="font-family: Verdana, sans-serif;">“There was a man who had two sons.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">12 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">13 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">14 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And when he had spent everything, a severe famine arose in that country, and he began to be in need.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">15 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">So he went and hired himself out to</span></span><span class="woj"><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup></span><a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#fen-ESV-25595b" title="See footnote b"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">b</span></sup></a><span class="woj"><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup></span><span class="woj"><span style="font-family: Verdana, sans-serif;"> one of the citizens of that country, who sent him into his fields to feed pigs.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">16 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.</span></span><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
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<span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">17 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">“But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger!</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">18 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">19 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">I am no longer worthy to be called your son. Treat me as one of your hired servants.”’</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">20 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">21 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’</span></span><span class="woj"><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup></span><a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#fen-ESV-25601c" title="See footnote c"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">c</span></sup></a><span class="woj"><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">22 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">But the father said to his servants,</span></span><span class="woj"><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">[</span></sup></span><a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#fen-ESV-25602d" title="See footnote d"><sup><span style="color: #b34b2c; font-family: "Verdana","sans-serif"; font-size: 7.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">d</span></sup></a><span class="woj"><sup><span style="font-family: Verdana, sans-serif; font-size: 7.5pt;">]</span></sup></span><span class="woj"><span style="font-family: Verdana, sans-serif;"> ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">23 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And bring the fattened calf and kill it, and let us eat and celebrate.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">24 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.</span></span><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
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<span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">25 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">“Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">26 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And he called one of the servants and asked what these things meant.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">27 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">28 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">But he was angry and refused to go in. His father came out and entreated him,</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">29 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends.</span></span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">30 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">31 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">And he said to him, ‘Son, you are always with me, and all that is mine is yours.</span></span><span style="font-family: Verdana, sans-serif;"> </span><span class="woj"><b><sup><span style="font-family: Arial, sans-serif; font-size: 9pt;">32 </span></sup></b></span><span class="woj"><span style="font-family: Verdana, sans-serif;">It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”</span></span><span style="font-family: Verdana, sans-serif;"><o:p></o:p></span></div>
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<span style="font-family: Arial, sans-serif; font-size: 9pt; letter-spacing: 0.1pt;">Footnotes:<o:p></o:p></span></h4>
<ol start="1" style="margin-top: 0in;" type="a">
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#en-ESV-25588" title="Go to Luke 15:8"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">Luke 15:8</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;"> <span class="footnote-text">Greek <i>ten drachmas</i>; a <i>drachma</i> was a Greek coin approximately equal in value to a Roman <i>denarius</i>, worth about a day's wage for a laborer</span></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#en-ESV-25595" title="Go to Luke 15:15"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">Luke 15:15</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;"> <span class="footnote-text">Greek <i>joined himself to</i></span><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#en-ESV-25601" title="Go to Luke 15:21"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">Luke 15:21</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;"> <span class="footnote-text">Some manuscripts add <i>treat me as one of your hired servants</i></span><o:p></o:p></span></li>
<li class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6pt;"><span style="color: windowtext;"><a href="https://www.biblegateway.com/passage/?search=luke+15&version=ESV#en-ESV-25602" title="Go to Luke 15:22"><span style="color: #b34b2c; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;">Luke 15:22</span></a></span><span style="font-family: "Helvetica","sans-serif"; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi;"> <span class="footnote-text">Or <i>bondservants</i></span><o:p></o:p></span></li>
</ol>
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<b><span style="font-size: 22.0pt; mso-bidi-font-size: 11.0pt;">NETBible</span><o:p></o:p></b></div>
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<a href="https://www.blogger.com/null" name="1"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=1"><b><span style="font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">15:1</span></b></a><span style="font-size: 14pt;"> Now all the tax collectors<sup> <a href="https://www.blogger.com/null" name="v1"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n1">1</a> </sup> and sinners were coming<sup> <a href="https://www.blogger.com/null" name="v2"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n2">2</a> </sup> to hear him. <a href="https://www.blogger.com/null" name="2"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=2"><b>15:2</b></a>But<sup> <a href="https://www.blogger.com/null" name="v3"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n3">3</a> </sup> the Pharisees<sup> <a href="https://www.blogger.com/null" name="v4"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n4">4</a> </sup> and the experts in the law<sup> <a href="https://www.blogger.com/null" name="v5"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n5">5</a> </sup> were complaining,<sup> <a href="https://www.blogger.com/null" name="v6"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n6">6</a> </sup> “This man welcomes<sup> <a href="https://www.blogger.com/null" name="v7"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n7">7</a> </sup> sinners and eats with them.”<o:p></o:p></span></div>
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<a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v1"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See the note on <i>tax collectors</i> in </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=3&verse=12"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">3:12</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n2"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v2"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">2</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “were drawing near.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n3"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v3"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">3</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “but” to indicate the contrast present in this context.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n4"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v4"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">4</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See the note on <i>Pharisees</i> in </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=5&verse=17"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">5:17</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n5"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v5"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">5</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “and the scribes.” See the note on the phrase “experts in the law” in </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=5&verse=21"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">5:21</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n6"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v6"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">6</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “grumbling”; <i>Grk</i> “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n7"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v7"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">7</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “accepts,” “receives.” This is not the first time this issue has been raised: </span><a href="http://classic.net.bible.org/passage.php?passage=Luk%205:27-32;7:37-50"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Luke 5:27-32; 7:37-50</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="3"><span style="font-size: 12pt;">---------------------------------------------<o:p></o:p></span></a></div>
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<a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=3"><b><span style="font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">15:3</span></b></a><span style="font-size: 14pt;"> So<sup> <a href="https://www.blogger.com/null" name="v8"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n8">8</a> </sup> Jesus<sup> <a href="https://www.blogger.com/null" name="v9"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n9">9</a> </sup> told them<sup> <a href="https://www.blogger.com/null" name="v10"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n10">10</a> </sup> this parable:<sup> <a href="https://www.blogger.com/null" name="v11"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n11">11</a> </sup> <a href="https://www.blogger.com/null" name="4"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=4"><b>15:4</b></a> “Which one<sup> <a href="https://www.blogger.com/null" name="v12"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n12">12</a> </sup> of you, if he has a hundred<sup> <a href="https://www.blogger.com/null" name="v13"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n13">13</a> </sup> sheep and loses one of them, would not leave the ninety-nine in the open pasture<sup> <a href="https://www.blogger.com/null" name="v14"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n14">14</a> </sup> and go look for<sup> <a href="https://www.blogger.com/null" name="v15"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n15">15</a> </sup> the one that is lost until he finds it?<sup> <a href="https://www.blogger.com/null" name="v16"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n16">16</a> </sup> <a href="https://www.blogger.com/null" name="5"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=5"><b>15:5</b></a> Then<sup> <a href="https://www.blogger.com/null" name="v17"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n17">17</a> </sup> when he has found it, he places it on his shoulders, rejoicing. <a href="https://www.blogger.com/null" name="6"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=6"><b>15:6</b></a> Returning<sup> <a href="https://www.blogger.com/null" name="v18"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n18">18</a> </sup> home, he calls together<sup> <a href="https://www.blogger.com/null" name="v19"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n19">19</a> </sup> his<sup> <a href="https://www.blogger.com/null" name="v20"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n20">20</a> </sup> friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ <a href="https://www.blogger.com/null" name="7"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=7"><b>15:7</b></a> I tell you, in the same way there will be more joy in heaven over one sinner<sup> <a href="https://www.blogger.com/null" name="v21"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n21">21</a> </sup> who repents than over ninety-nine righteous people<sup> <a href="https://www.blogger.com/null" name="v22"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n22">22</a> </sup> who have no need to repent.<sup> <a href="https://www.blogger.com/null" name="v23"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n23">23</a> <o:p></o:p></sup></span></div>
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<a href="https://www.blogger.com/null" name="n8"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v8"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">8</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n9"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v9"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">9</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”; the referent (Jesus) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n10"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v10"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">10</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Them</i> means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n11"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v11"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">11</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n12"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v12"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">12</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “What man.” The Greek word </span><span style="font-family: Arial, sans-serif;">ἄ</span><span style="font-family: "Arial Narrow", sans-serif;">νθρωπος</span><span style="font-family: "Arial Narrow", sans-serif;"> (anqrwpo") is used here in a somewhat generic sense.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n13"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v13"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">13</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This individual with <i>a hundred sheep</i> is a shepherd of modest means, as flocks often had up to two hundred head of sheep.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n14"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v14"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">14</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n15"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v15"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">15</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “go after,” but in contemporary English the idiom “to look for” is used to express this.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n16"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v16"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">16</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Until he finds it.</i> The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see </span><a href="http://classic.net.bible.org/passage.php?passage=Joh%2010:1-18"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">John 10:1-18</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n17"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v17"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">17</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n18"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v18"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">18</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n19"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v19"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">19</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> A touch of drama may be present, as the term <i>calls together</i> can mean a formal celebration (</span><a href="http://classic.net.bible.org/passage.php?passage=1Ki%201:9-10"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">1 Kgs 1:9-10</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n20"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v20"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">20</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “the”; in context the article is used as a possessive pronoun (<i>ExSyn</i> 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n21"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v21"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">21</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>There will be more joy in heaven over one sinner who repents.</i> The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also </span><a href="http://classic.net.bible.org/passage.php?passage=Luk%205:32;19:10"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Luke 5:32; 19:10</span></a><span style="font-family: "Arial Narrow", sans-serif;">). The theme of repentance, a major Lukan theme, is again emphasized.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n22"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v22"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">22</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n23"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v23"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">23</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “who do not need to repent”; <i>Grk</i> “who do not have need of repentance.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="8"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=8"><b><span style="font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">15:8</span></b></a><span style="font-size: 14pt;"> “Or what woman, if she has ten silver coins<sup> <a href="https://www.blogger.com/null" name="v24"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n24">24</a> </sup> and loses<sup> <a href="https://www.blogger.com/null" name="v25"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n25">25</a> </sup> one of them,<sup> <a href="https://www.blogger.com/null" name="v26"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n26">26</a> </sup> does not light a lamp, sweep<sup> <a href="https://www.blogger.com/null" name="v27"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n27">27</a> </sup> the house, and search thoroughly until she finds it? <a href="https://www.blogger.com/null" name="9"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=9"><b>15:9</b></a> Then<sup> <a href="https://www.blogger.com/null" name="v28"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n28">28</a> </sup> when she has found it, she calls together her<sup> <a href="https://www.blogger.com/null" name="v29"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n29">29</a> </sup> friends and neighbors, saying, ‘Rejoice<sup> <a href="https://www.blogger.com/null" name="v30"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n30">30</a> </sup> with me, for I have found the coin<sup> <a href="https://www.blogger.com/null" name="v31"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n31">31</a> </sup> that I had lost.’ <a href="https://www.blogger.com/null" name="10"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=10"><b>15:10</b></a> In the same way, I tell you, there is joy in the presence of God’s angels<sup> <a href="https://www.blogger.com/null" name="v32"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n32">32</a> </sup> over one sinner who repents.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n24"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v24"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">24</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This <i>silver coin</i> is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n25"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v25"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">25</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “What woman who has ten silver coins, if she loses.” The initial participle </span><span style="font-family: Arial, sans-serif;">ἔ</span><span style="font-family: "Arial Narrow", sans-serif;">χουσα</span><span style="font-family: "Arial Narrow", sans-serif;"> (ecousa) has been translated as a finite verb parallel to </span><span style="font-family: Arial, sans-serif;">ἀ</span><span style="font-family: "Arial Narrow", sans-serif;">πολέσ</span><span style="font-family: Arial, sans-serif;">ῃ</span><span style="font-family: "Arial Narrow", sans-serif;"> (apolesh) in the conditional clause to improve the English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n26"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v26"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">26</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “one coin.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n27"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v27"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">27</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n28"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v28"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">28</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n29"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v29"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">29</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “the”; in context the article is used as a possessive pronoun (<i>ExSyn</i> 215).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n30"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v30"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">30</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Rejoice.</i> Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n31"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v31"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">31</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “drachma.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n32"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v32"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">32</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The whole of heaven is said to rejoice. <i>Joy in the presence of God’s angels</i> is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.<o:p></o:p></span></div>
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<a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=11"><b><span style="font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">15:11</span></b></a><span style="font-size: 14pt;"> Then<sup> <a href="https://www.blogger.com/null" name="v33"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n33">33</a> </sup> Jesus<sup> <a href="https://www.blogger.com/null" name="v34"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n34">34</a> </sup> said, “A man had two sons. <a href="https://www.blogger.com/null" name="12"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=12"><b>15:12</b></a> The<sup> <a href="https://www.blogger.com/null" name="v35"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n35">35</a> </sup> younger of them said to his<sup> <a href="https://www.blogger.com/null" name="v36"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n36">36</a> </sup> father, ‘Father, give me the share of the estate<sup> <a href="https://www.blogger.com/null" name="v37"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n37">37</a> </sup> that will belong<sup> <a href="https://www.blogger.com/null" name="v38"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n38">38</a> </sup> to me.’ So<sup> <a href="https://www.blogger.com/null" name="v39"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n39">39</a> </sup> he divided his<sup> <a href="https://www.blogger.com/null" name="v40"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n40">40</a> </sup> assets between took place in that country, and he began to be in need. <a href="https://www.blogger.com/null" name="15"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=15"><b>15:15</b></a> So he went and worked for<sup> <a href="https://www.blogger.com/null" name="v47"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n47">47</a> </sup> one of the citizens of that country, </span><span style="font-size: 14pt;">who<sup> <a href="https://www.blogger.com/null" name="v48"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n48">48</a> </sup> sent him to his fields to feed pigs.<sup> <a href="https://www.blogger.com/null" name="v49"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n49">49</a> </sup> <a href="https://www.blogger.com/null" name="16"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=16"><b>15:16</b></a> He<a href="https://www.blogger.com/null" name="v50"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n50"><sup>50</sup></a><sup> </sup> was longing to eat<sup> <a href="https://www.blogger.com/null" name="v51"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n51">51</a> </sup> the carob pods<sup> <a href="https://www.blogger.com/null" name="v52"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n52">52</a> </sup> the pigs were eating, but<sup> <a href="https://www.blogger.com/null" name="v53"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n53">53</a> </sup> no one gave him anything. <a href="https://www.blogger.com/null" name="17"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=17"><b>15:17</b></a> But when he came to his senses<sup> <a href="https://www.blogger.com/null" name="v54"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n54">54</a> </sup> he said, ‘How many of my father’s hired workers have food<sup> <a href="https://www.blogger.com/null" name="v55"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n55">55</a> </sup> enough to spare, but here I am dying from hunger! <a href="https://www.blogger.com/null" name="18"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=18"><b>15:18</b></a> I will get up and go to my father and say to him, “Father, I have sinned<sup> <a href="https://www.blogger.com/null" name="v56"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n56">56</a> </sup> against heaven<sup> <a href="https://www.blogger.com/null" name="v57"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n57">57</a> </sup> and against<sup> <a href="https://www.blogger.com/null" name="v58"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n58">58</a> </sup> you. <a href="https://www.blogger.com/null" name="19"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=19"><b>15:19</b></a> I am no longer worthy to be called your son; treat me<a href="https://www.blogger.com/null" name="v59"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n59"><sup>59</sup></a><sup> </sup> like one of your hired workers.”’ <a href="https://www.blogger.com/null" name="20"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=20"><b>15:20</b></a> So<sup> <a href="https://www.blogger.com/null" name="v60"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n60">60</a> </sup> he got up and went to his father. But while he was still a long way from home<sup> <a href="https://www.blogger.com/null" name="v61"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n61">61</a> </sup> his father saw him, and his heart went out to him;<sup> <a href="https://www.blogger.com/null" name="v62"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n62">62</a> </sup> he ran and hugged<sup> <a href="https://www.blogger.com/null" name="v63"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n63">63</a> </sup> his son<sup> <a href="https://www.blogger.com/null" name="v64"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n64">64</a> </sup> and kissed him. <a href="https://www.blogger.com/null" name="21"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=21"><b>15:21</b></a> Then<sup> <a href="https://www.blogger.com/null" name="v65"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n65">65</a> </sup> his son said to him, ‘Father, I have sinned against heaven<sup> <a href="https://www.blogger.com/null" name="v66"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n66">66</a> </sup> and against you; I am no longer worthy to be called your son.’<sup> <a href="https://www.blogger.com/null" name="v67"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n67">67</a> </sup> <a href="https://www.blogger.com/null" name="22"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=22"><b>15:22</b></a> But the father said to his slaves,<sup> <a href="https://www.blogger.com/null" name="v68"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n68">68</a> </sup> ‘Hurry! Bring the best robe,<sup> <a href="https://www.blogger.com/null" name="v69"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n69">69</a> </sup> and put it on him! Put a ring on his finger<sup> <a href="https://www.blogger.com/null" name="v70"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n70">70</a> </sup> and sandals<sup> <a href="https://www.blogger.com/null" name="v71"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n71">71</a> </sup> on his feet! <a href="https://www.blogger.com/null" name="23"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=23"><b>15:23</b></a> Bring<sup> <a href="https://www.blogger.com/null" name="v72"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n72">72</a> </sup> the fattened calf<sup> <a href="https://www.blogger.com/null" name="v73"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n73">73</a> </sup> and kill it! Let us eat<sup> <a href="https://www.blogger.com/null" name="v74"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n74">74</a> </sup> and celebrate, <a href="https://www.blogger.com/null" name="24"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=24"><b>15:24</b></a> because this son of mine was dead, and is alive again – he was lost and is found!’<sup> <a href="https://www.blogger.com/null" name="v75"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n75">75</a> </sup> So<sup> <a href="https://www.blogger.com/null" name="v76"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n76">76</a> </sup> they began to celebrate.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="25"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=25"><b><span style="font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">15:25</span></b></a><span style="font-size: 14pt;"> “Now his older son was in the field. As<sup> <a href="https://www.blogger.com/null" name="v77"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n77">77</a> </sup> he came and approached the house, he heard music<sup> <a href="https://www.blogger.com/null" name="v78"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n78">78</a> </sup> and dancing. <a href="https://www.blogger.com/null" name="26"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=26"><b>15:26</b></a> So<sup> <a href="https://www.blogger.com/null" name="v79"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n79">79</a> </sup> he called one of the slaves<sup> <a href="https://www.blogger.com/null" name="v80"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n80">80</a> </sup> and asked what was happening. <a href="https://www.blogger.com/null" name="27"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=27"><b>15:27</b></a> The slave replied,<a href="https://www.blogger.com/null" name="v81"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n81"><sup>81</sup></a><sup> </sup> ‘Your brother has returned, and your father has killed the fattened calf<sup> <a href="https://www.blogger.com/null" name="v82"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n82">82</a> </sup> because he got his son<sup> <a href="https://www.blogger.com/null" name="v83"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n83">83</a> </sup> back safe and sound.’ <a href="https://www.blogger.com/null" name="28"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=28"><b>15:28</b></a> But the older son<sup> <a href="https://www.blogger.com/null" name="v84"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n84">84</a> </sup> became angry<sup> <a href="https://www.blogger.com/null" name="v85"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n85">85</a> </sup> and refused<sup> <a href="https://www.blogger.com/null" name="v86"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n86">86</a> </sup> to go in. His father came out and appealed to him, <a href="https://www.blogger.com/null" name="29"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=29"><b>15:29</b></a> but he answered<sup> <a href="https://www.blogger.com/null" name="v87"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n87">87</a> </sup> his father, ‘Look! These many years I have worked like a slave<sup> <a href="https://www.blogger.com/null" name="v88"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n88">88</a> </sup>for you, and I never disobeyed your commands. Yet<sup> <a href="https://www.blogger.com/null" name="v89"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n89">89</a> </sup> you never gave me even a goat<sup> <a href="https://www.blogger.com/null" name="v90"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n90">90</a> </sup> so that I could celebrate with my friends! <a href="https://www.blogger.com/null" name="30"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=30"><b>15:30</b></a> But when this son of yours<sup> <a href="https://www.blogger.com/null" name="v91"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n91">91</a> </sup> came back, who has devoured<sup> <a href="https://www.blogger.com/null" name="v92"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n92">92</a> </sup> your assets with prostitutes,<sup> <a href="https://www.blogger.com/null" name="v93"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n93">93</a> </sup> you killed the fattened calf<sup> <a href="https://www.blogger.com/null" name="v94"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n94">94</a> </sup> for him!’ <a href="https://www.blogger.com/null" name="31"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=31"><b>15:31</b></a> Then<sup> <a href="https://www.blogger.com/null" name="v95"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n95">95</a> </sup> the father<sup> <a href="https://www.blogger.com/null" name="v96"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n96">96</a> </sup> said to him, ‘Son, you are always with me, and everything that belongs to me is yours. <a href="https://www.blogger.com/null" name="32"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=32"><b>15:32</b></a> It was appropriate<sup> <a href="https://www.blogger.com/null" name="v97"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n97">97</a> </sup> to celebrate and be glad, for your brother<sup> <a href="https://www.blogger.com/null" name="v98"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n98">98</a> </sup> was dead, and is alive; he was lost and is found.’”<sup> <a href="https://www.blogger.com/null" name="v99"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n99">99</a> <o:p></o:p></sup></span></div>
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<span style="font-size: 12pt;">them.<sup> <a href="https://www.blogger.com/null" name="v41"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n41">41</a> </sup> <a href="https://www.blogger.com/null" name="13"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=13"><b>15:13</b></a> After<sup> <a href="https://www.blogger.com/null" name="v42"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n42">42</a> </sup> a few days,<sup> <a href="https://www.blogger.com/null" name="v43"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n43">43</a> </sup> the younger son gathered together all he had and left on a journey to a distant country, and there he squandered<sup> <a href="https://www.blogger.com/null" name="v44"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n44">44</a> </sup> his wealth<sup> <a href="https://www.blogger.com/null" name="v45"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n45">45</a> </sup> with a wild lifestyle. <a href="https://www.blogger.com/null" name="14"></a><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=14"><b>15:14</b></a> Then<sup> <a href="https://www.blogger.com/null" name="v46"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#n46">46</a> </sup> after he had spent everything, a severe famine </span><sup><span style="font-size: 14pt;"><o:p></o:p></span></sup></div>
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<a href="https://www.blogger.com/null" name="n33"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v33"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">33</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n34"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v34"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">34</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”; the referent (Jesus) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n35"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v35"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">35</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n36"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v36"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">36</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “the”; in context the article is used as a possessive pronoun (<i>ExSyn</i> 215).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n37"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v37"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">37</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> L&N 57.19 notes that in nonbiblical contexts in which the word ο</span><span style="font-family: Arial, sans-serif;">ὐ</span><span style="font-family: "Arial Narrow", sans-serif;">σία</span><span style="font-family: "Arial Narrow", sans-serif;"> (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n38"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v38"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">38</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n39"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v39"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">39</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n40"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v40"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">40</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “the”; in context the article is used as a possessive pronoun (<i>ExSyn</i> 215).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n41"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v41"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">41</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>He divided his assets between them.</i> There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (<a href="http://classic.net.bible.org/verse.php?book=Deu&chapter=21&verse=17">Deut 21:17</a>).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n42"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v42"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">42</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n43"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v43"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">43</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “after not many days.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n44"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v44"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">44</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n45"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v45"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">45</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “estate” (the same word has been translated “estate” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=12"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">12</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n46"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v46"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">46</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n47"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v47"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">47</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “joined himself to” (in this case an idiom for beginning to work for someone).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n48"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v48"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">48</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n49"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v49"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">49</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> To a Jew, being sent to the field <i>to feed pigs</i> would be an insult, since pigs were considered unclean animals (</span><a href="http://classic.net.bible.org/verse.php?book=Lev&chapter=11&verse=7"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Lev 11:7</span></a><span style="font-family: "Arial Narrow", sans-serif;">).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n50"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v50"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">50</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n51"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v51"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">51</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “would gladly have eaten”; <i>Grk</i> “was longing to be filled with.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n52"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v52"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">52</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n53"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v53"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">53</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “but” to indicate the contrast present in this context.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n54"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v54"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">54</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “came to himself” (an idiom).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n55"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v55"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">55</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “bread,” but used figuratively for food of any kind (L&N 5.1).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n56"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v56"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">56</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> In the confession “<i>I have sinned</i>” there is a recognition of wrong that pictures the penitent coming home and “being found.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n57"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v57"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">57</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The phrase <i>against heaven</i> is a circumlocution for God.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n58"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v58"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">58</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> According to BDAG 342 s.v. </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">νωπιον</span><span style="font-family: "Arial Narrow", sans-serif;"> 4.a, “<i>in relation to</i> </span><span style="font-family: Arial, sans-serif;">ἁ</span><span style="font-family: "Arial Narrow", sans-serif;">μαρτάνειν</span><span style="font-family: "Arial Narrow", sans-serif;"> </span><span style="font-family: Arial, sans-serif;">ἐ</span><span style="font-family: "Arial Narrow", sans-serif;">. τινος <i>sin against someone</i> </span><a href="http://classic.net.bible.org/passage.php?passage=Luk%2015:18,21"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Lk 15:18, 21</span></a><span style="font-family: "Arial Narrow", sans-serif;"> (cf. Jdth 5:17; 1 Km 7:6; 20:1).”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n59"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v59"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">59</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “make me.” Here is a sign of total humility.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n60"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v60"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">60</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n61"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v61"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">61</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “a long way off from [home].” The word “home” is implied (L&N 85.16).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n62"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v62"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">62</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “felt great affection for him,” “felt great pity for him.”<o:p></o:p></span></div>
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<b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The major figure of the parable, the forgiving <i>father</i>, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n63"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v63"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">63</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n64"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v64"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">64</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “him”; the referent (the son) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n65"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v65"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">65</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n66"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v66"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">66</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The phrase <i>against heaven</i> is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n67"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v67"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">67</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The younger son launches into his confession just as he had planned. See vv. </span><a href="http://classic.net.bible.org/passage.php?passage=Luk%2015:18-19"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">18-19</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n68"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v68"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">68</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See the note on the word “slave” in </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=7&verse=2"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">7:2</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n69"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v69"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">69</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> With the instructions <i>Hurry! Bring the best robe</i>, there is a total acceptance of the younger son back into the home.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n70"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v70"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">70</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n71"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v71"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">71</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The need for <i>sandals</i> underlines the younger son’s previous destitution, because he was barefoot.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n72"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v72"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">72</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n73"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v73"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">73</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n74"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v74"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">74</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n75"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v75"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">75</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This statement links the parable to the theme of </span><a href="http://classic.net.bible.org/passage.php?passage=Luk%2015:6,9"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">15:6, 9</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n76"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v76"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">76</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n77"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v77"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">77</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n78"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v78"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">78</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This would have been primarily instrumental <i>music</i>, but might include singing as well.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n79"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v79"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">79</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n80"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v80"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">80</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The Greek term here, πα</span><span style="font-family: Arial, sans-serif;">ῖ</span><span style="font-family: "Arial Narrow", sans-serif;">ς</span><span style="font-family: "Arial Narrow", sans-serif;"> (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n81"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v81"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">81</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n82"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v82"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">82</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See note on the phrase “fattened calf” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=23"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">23</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n83"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v83"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">83</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “him”; the referent (the younger son) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n84"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v84"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">84</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”; the referent (the older son, v. </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=25"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">25</span></a><span style="font-family: "Arial Narrow", sans-serif;">) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n85"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v85"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">85</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The aorist verb </span><span style="font-family: Arial, sans-serif;">ὠ</span><span style="font-family: "Arial Narrow", sans-serif;">ργίσθη</span><span style="font-family: "Arial Narrow", sans-serif;"> (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n86"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v86"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">86</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Ironically the attitude of the older son has left him outside and without joy.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n87"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v87"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">87</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n88"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v88"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">88</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n89"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v89"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">89</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n90"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v90"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">90</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>You never gave me even a goat.</i> The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n91"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v91"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">91</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Note the younger son is not “my brother” but <i>this son of yours</i> (an expression with a distinctly pejorative nuance).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n92"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v92"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">92</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally <i>devoured</i> the assets which were given to him.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n93"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v93"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">93</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The charge concerning the <i>prostitutes</i> is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n94"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v94"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">94</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> See note on the phrase “fattened calf” in v. </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=23"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">23</span></a><span style="font-family: "Arial Narrow", sans-serif;">.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n95"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v95"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">95</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n96"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v96"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">96</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> <i>Grk</i> “he”; the referent (the father) has been specified in the translation for clarity.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n97"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v97"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">97</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">tn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> Or “necessary.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n98"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v98"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">98</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> By referring to him as <i>your brother</i>, the father reminded the older brother that the younger brother was part of the family.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="n99"></a><a href="http://classic.net.bible.org/bible.php?book=Luk&chapter=15#v99"><sup><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">99</span></sup></a><sup><span style="font-family: "Arial Narrow", sans-serif;"> </span></sup><b><span style="font-family: "Arial Narrow", sans-serif;">sn</span></b><span style="font-family: "Arial Narrow", sans-serif;"> The theme <i>he was lost and is found</i> is repeated from v. </span><a href="http://classic.net.bible.org/verse.php?book=Luk&chapter=15&verse=24"><span style="font-family: "Arial Narrow","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">24</span></a><span style="font-family: "Arial Narrow", sans-serif;">. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.<o:p></o:p></span></div>
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<b><span style="font-size: x-large;">-----------------------------------</span></b><br />
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt;">15:1–2</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">Sinful Friends</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:1</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Tax gatherers and sinners were excluded from the religious community; cf. comment on 5:29–32. Proverbs (1:15; 13:20; 14:7) warns of the danger of spending time with sinners. But it is clear in this text that the moral influence is from Jesus to the sinners, not the reverse. Many religious Jews emphasized talking about the law whenever possible; no one could legitimately complain about Jesus, who here communicates God’s message to his listeners during table fellowship (on lectures at meals, cf. comment on 14:7).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:2</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Pharisees and legal teachers did not consider it proper to eat with those excluded from the religious community; besides such dangers as eating untithed food, intimate table fellowship connoted acceptance. “Grumbling” could remind biblically knowledgeable ancient readers of Israel’s unbelief and murmuring in the wilderness.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">15:3–7</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">The Lost Sheep</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus addresses three parables to his religious accusers (15:1–2), in effect turning the tables on them and demonstrating that they were not truly God’s friends. Pharisees considered shepherds members of an unclean profession and thus would not readily identify with the protagonist of the story (but cf. 2:8–20).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:3–4</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. One hundred was probably an average-sized flock. Because shepherds often traveled together, this shepherd could probably leave his flock with his companions without endangering the flock. That they remain in the open pasture at night makes it likely that this is the warm season, not winter. Other Jewish teachers stressed God’s forgiveness for the repentant, but did not stress God’s seeking sinners out.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:5</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The easiest way to carry a lamb was across one’s shoulders, with the legs crossed over one’s chest (cf. God carrying his sheep in Ps 28:9; Is 40:11).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:6–7</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The moral of the story is: As the shepherd’s friends rejoice when he finds that which was lost, so do God’s friends rejoice when he recovers what was lost to him; thus Jesus’ accusers, who resent his fellowship with sinners he seeks to restore, may not really be God’s friends (15:1–2).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">15:8–10</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">The Lost Coin</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The relative value of the lost item increases in each parable: one out of one hundred, one out of ten and finally (15:11) one out of two. Pharisees were generally unimpressed with the moral character of women and would not readily identify with the protagonist of this story (but cf. 24:1–11).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:8</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The ten silver coins are most likely the woman’s <i>ketubah</i>, or dowry—the only money she brings into the marriage that is technically hers even if the marriage is dissolved. That she has only ten coins (worth about ten days of a worker’s wages) suggests that her father’s family is not well-to-do; she would presumably have married into a household equally poor.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The lamp here is a small, hand-held oil lamp, which emits little light but is more helpful than the small (if any) window that may be in her wall. The rough stone floors of poor homes had many crevices between the stones, into which coins and fragments of pottery fell so often that archaeologists can now use coins in those crevices to date when people lived in these homes. By sweeping with a broom she might hope to hear the coin rattle against the floor.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:9–10</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. See comment on 15:6–7 for the moral. In Jewish tradition the angels in heaven generally took great interest in God’s workings on earth; each person was specifically assigned at least one guardian angel.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">15:11–32</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">The Lost Son</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:11–12</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. To ask one’s father for one’s share of the inheritance early was unheard of in antiquity; in effect, one would thereby say, “Father, I wish you were already dead.” Such a statement would not go over well even today, and in a society stressing obedience to one’s father it would be a serious act of rebellion (Deut 21:18–21) for which the father could have beaten him or worse. That the father grants the request means that most of the hearers will not identify with the father in this parable; from the start, they would think of him as stupidly lax to pamper such an immoral son.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The eldest son always received a double portion (Deut 21:17); in this case, he would have received two-thirds of the inheritance and the younger brother one-third.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:13</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Jewish law did permit a father to determine which assets (especially land) would go to which sons before he died, but they could take possession only on the father’s death: the father was manager and received the land’s profits until then. Thus this son could know what would be his but could not legally sell his assets; he does it anyway.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Many Palestinian Jews migrated, seeking fortune in less economically pressed areas. The younger son is presumably no older than 18 (he was unmarried) and had an older brother; he would thus have had little experience in managing finances. Moralists considered squandering very evil.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:14</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Famine was a common devastating feature of the ancient economy. (People often viewed famines as divine judgments, but because Jesus’ story does not address the famine area as a whole, it does not apply this perspective to the story line.)<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:15</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. At this point, Jesus’ Jewish hearers are ready for the story to end (like a similar second-century Jewish story): the son gets what he deserves—he is reduced to the horrendous level of feeding the most unclean of animals. The son is cut off at this point from the Jewish community and any financial charity it would otherwise offer him.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:16</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Some commentators have suggested that the “pods” here are the kind of carob pods that Israel would eat only in famine, which some teachers said drove Israel to repentance. Others argue that these are prickly, wild pods that only swine’s snouts could reach. Neither pod was considered appetizing, and given pigs’ proverbially unclean eating habits, the thought of eating pigs’ food would disgust Jesus’ hearers. That the young man is jealous of pigs’ fare also suggests that he is not receiving fair wages (cf. 15:17).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:17</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. “Hired men” could be either slaves rented for hire or free servants working for pay; either one suggests that his father is well-to-do.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:18–19</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Jewish people often used “heaven” as a respectful way of saying “God.” The son here returns simply out of hunger and the belief that his father may feed him as a servant, not because he is genuinely sorry that he disgraced his father. Given the magnitude of his sin and the squandering of one-third of his father’s life’s earnings, Jewish hearers might regard his return as an act of incredible presumption rather than humility.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:20</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. It was a breach of an elderly Jewish man’s dignity to run, though familial love could take priority over dignity after a long absence (cf. Tobit 11:9—mother and son). Given the normal garb, the father would have to pull up his skirt to run. Kissing was appropriate for family members or intimate friends.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:21–22</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The best robe in the house would belong to the father himself. The ring would probably be a family signet ring—a symbol of reinstatement to sonship in a well-to-do house. Slaves did not normally wear sandals, though they carried and tied a master’s sandals. The father is saying, “No, I won’t receive you back as a servant. I’ll receive you only as a son.”<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:23</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. The calf would be enough to feed the whole village; this would be a big party! Aristocratic families often invited the whole town to a banquet when a son attained adulthood (about thirteen years old) or a child married.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:24</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Ancient writers sometimes bracketed off a section of their work by repeating a particular line; this bracketing off is called an <i>inclusio</i>. So far this parable has followed the course of the two that preceded it (15:3–10), but 15:24–32 are bracketed off to address the climactic issue: the elder brother represents Jesus’ religious accusers (15:2).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:25–28</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Dancing was used in both religious and nonreligious celebrations. Elder brothers were to reconcile differences between fathers and younger brothers, but here the elder brother, returning at the end of a long day’s work, refuses even to enter the house. This is also a grievous insult to the father’s dignity and could have warranted a beating (cf. 15:12).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:29–30</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Failing to greet one’s father with a title (e.g., “Father, “Sir”; contrast even 15:12) was a grievous insult to the father’s dignity. The elder brother here is a transparent metaphor for the Pharisees, and the younger brother for the sinners with whom Jesus was eating (15:1–2).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:31–32</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">. Religious Judaism in this period considered prostitution sinful; both Jewish and non-Jewish sources considered squandering property, especially someone else’s (16:1), sinful.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Because the inheritance had been divided, the elder brother was already assured of his share, effective on the father’s death (15:12); he had nothing to lose by his brother’s return. The final response of the elder brother is never stated, providing the Pharisees with the opportunity to repent if they are willing.<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn1" name="_ftnref1" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[1]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<b><span style="font-size: x-large;">-----------------------------------</span></b></div>
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<a href="https://ref.ly/logosres/cmmnwtstmntvrsb?ref=Bible.Lk15.1-32&off=22758"><b><i><span style="color: black; font-size: 16pt; text-decoration-line: none;">Commentary on the New Testament: Verse-by-Verse Explanations with a Literal Translation</span></i></b></a><b><span style="font-size: 16pt;"><o:p></o:p></span></b></div>
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<b>JESUS’ SAVING THE LOST</b><o:p></o:p></div>
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Luke 15:1–32<o:p></o:p></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">After a stage-setting that features some grumbling Pharisees and scholars (15:1–2), this chapter divides into three parables: the first about finding a lost sheep (15:3–7); the second about finding a lost coin (15:8–10); and the third about finding a lost son, plus the grumbling of his brother (15:11–32). All three of the lost represent sinners, lost as they are from God and his kingdom.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:1–2</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: And all the tax collectors and sinners were drawing near to hear him</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> [Jesus]. <sup>2 </sup><b>And both the Pharisees and the scholars were grumbling, saying, “This</b> [guy] <b>is welcoming sinners and eating with them.”</b> Tax collectors were notorious for their dishonesty, and “sinners” refers also to people notorious for other sins. Because of Jesus’ demand for repentance from sin, we might have expected such people to keep their distance from Jesus. But no, they “were drawing near” to him. How strong his magnetism! And that they were “all” drawing near maximizes it. Their purpose in drawing near? “To hear” Jesus. They of all people are heeding his immediately preceding admonition, “The person having ears to hear [with] had better hear!” (14:35). The Pharisees and the scholars grumble about Jesus’ welcoming such people and eating with them (see 5:30 and 7:39 with comments). This off-putting self-righteousness of theirs makes a dark foil against which his magnetic congeniality shines out brightly.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:3–7</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: And he told them</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> [the Pharisees and the scholars] <b>this parable, saying,</b> <sup>4 </sup><b>“What man from among you, if he has a hundred sheep and loses one of them, doesn’t leave the ninety-nine in the wilderness</b> [an unpopulated area where pasture is found] <b>and go after the lost</b> [sheep] <b>till he finds it?”</b> Implied answer: Not one of you would fail to do so. <sup>5 </sup><b>“And on finding</b> [it], <b>he puts</b> [it] <b>on his shoulders, rejoicing.</b> <sup>6 </sup><b>And on coming into</b> [his] <b>house, he calls together</b> [his] <b>friends and neighbors, saying to them, ‘Rejoice with me, because I’ve found my sheep that was lost.’</b> <sup>7 </sup><b>I tell you</b> [Jesus isn’t quoting the shepherd any more but speaking himself] <b>that in this way there’ll be joy in heaven over one repenting sinner rather than over ninety-nine righteous people who as such don’t have need of repentance.”</b> The lost sheep represents a sinner, but the ninety-nine don’t represent the self-righteous Pharisees and scholars. They represent truly righteous people who, as Jesus plainly says, “don’t have need of repentance” (see the comments on 5:31–32). That the shepherd leaves the ninety-nine untended in the wilderness, and does so for only one sheep at the expense of so many more, illustrates the depth of Jesus’ concern to save sinners (compare 19:10). The shepherd doesn’t stop searching till he finds the lost sheep. Nor will Jesus stop welcoming sinners and eating with them till he has brought them to repentance. But there’s something of a mismatch between the parable and the circumstance in and for which he tells it. For unlike the shepherd, Jesus doesn’t have to go searching for a sinner. The sinners are drawing near to him—all of them, not just one. He has only to welcome them and eat with them. So given both their drawing near and their large number in contrast with the one sheep that strayed away, how much more reason to rejoice over these sinners when they repent! In addition to rejoicing over finding his lost sheep, the shepherd puts it on his shoulder as a sign of affection. And his rejoicing over the salvation of the lost sheep complements the rejoicing of the saved themselves over their salvation (for which see 2:10; Acts 16:34). So great is the shepherd’s joy that he goes home instead of returning to the ninety-nine, still untended in the wilderness, and calls on his friends and neighbors to rejoice with him. Such is the joy in heaven over even one repentant sinner. Think of the joy over the <i>many</i> repentant sinners coming out of Jesus’ ministry!<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">“I tell you” emphasizes the joy in heaven. But who is rejoicing there? Jesus waits till 15:10 to answer the question, and then answers it indirectly. Meanwhile, he emphasizes the heavenly joy even further by contrasting it with <i>nonjoy</i> over the much larger number of righteous people who don’t need repentance. Most translations supply “more” with “than” to produce rejoicing over one repenting sinner “<i>more</i> than over ninety-nine righteous [people].” But elsewhere in his Gospel, Luke uses “than” only five times for comparisons, and then always with an accompanying comparative adjective, such as “more” with “than” in 9:13: “We have no <i>more</i> than five loaves and two fish.” There, <i>not</i> as here in 15:7, “more” is expressed and therefore doesn’t need to be supplied (similarly in 10:12, 14; 16:17; 18:25). On the other hand, the word translated “than” occurs in Luke thirty-seven times for alternatives (hence its other translation, “or”) instead of comparisons. Given the absence of a comparative adjective here, then, it’s better to supply “rather” with “than” instead of “more” with “than” (see 17:2 for the closest parallel: “It’s advantageous for him if an upper millstone collars his neck and he’s been hurled into the sea <i>rather than</i> that he snare one of these little ones”). Thus the striking lack of joy in heaven over ninety-nine righteous people highlights the heavenly joy over one repenting sinner.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:8–10</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: “Or what woman, having ten drachmas—if she should lose one drachma—doesn’t light a lamp and sweep the house and search carefully</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> [for the one lost drachma] <b>till she finds</b> [it]<b>?”</b> Implied answer: No woman would fail to do so. <sup>9 </sup><b>“And on finding</b> [it], <b>she calls together</b> [her] <b>female friends and neighbors, saying, ‘Rejoice with me, because I’ve found the drachma that I lost.’</b> <sup>10 </sup><b>In this way, I tell you</b> [again, Jesus isn’t quoting the woman any more but is speaking himself], <b>joy happens in the sight of God’s angels over one repenting sinner.”</b> There’s no “from among you” after “Or what woman,” because Jesus is addressing an all-male audience of Pharisees and scholars (contrast 15:3: “What man from among you …?”). A drachma was a coin that had the same value as a denarius, the daily wage for a manual laborer. It’s possible but not certain that the woman is to be understood as wearing a headdress adorned with ten drachmas given to her as a dowry at her marriage and that one of them had come loose and fallen to the floor. She lit a lamp, not because it was nighttime, but because her house—a typical one for a peasant—had no windows, only a low door that let in little light. She swept her house to make the lost coin tinkle on the floor so that she could more easily determine its whereabouts, perhaps made harder to determine by its being hidden under straw spread over the floor because of domestic animals. “Carefully” describes her search so as to illustrate Jesus’ care to bring lost sinners to repentance. Again, the mismatch between the woman’s having to search for her <i>one</i> lost coin and <i>all</i> the sinners’drawing near to Jesus without his having to search them out—this mismatch gives more reason for rejoicing over the success of his ministry with sinners. Yet again, the womans joy is too much not to share and be shared. “In this way” draws a comparison once more with the heavenly joy. “I tell you” emphasizes that joy still yet again. And “joy happens in the sight of God’s angels” doesn’t mean that the angels rejoice. It means that <i>God</i> rejoices in their sight. What a sight! So Jesus welcomes tax collectors and sinners and eats with them, not just out of sociability, but for the sake of their salvation through repentance from their sins. This theme suits Luke’s appeal to prospective converts having moral sensibility, people looking for a religion of morality that contrasts with the immorality surrounding them.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:11–12</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: And he said, “A certain man had two sons.</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> <sup>12 </sup><b>And the younger of them said to the father, ‘Father, give me the portion of the estate devolving</b> [on me]<b>.’ And he</b> [the father] <b>distributed to them</b> [the two sons] <b>the assets</b> [literally, ‘the livelihood’ made possible by the assets of the estate]<b>.”</b> The request of the younger son to inherit his part of the fathers estate before the father dies makes the respectful address, “Father,” look like a ruse designed to mask the insolence of his request. Though asked to fork over only the younger son’s part, the father distributes to the older son, too, his part. This excess of generosity forms a backdrop that will incriminate the older son’s attitude later on. Jesus doesn’t indicate the proportions in which the estate was divided for distribution to the two sons, so that speculation on the proportions is pointless.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:13–16</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: “And after not many days</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> [= ‘After a few days’], <b>having gathered together all</b> [his assets], <b>the younger son journeyed off into a distant region and there dissipated his</b> [part of] <b>the estate by living profligately.</b> <sup>14 </sup><b>And when he’d spent all</b> [his assets], <b>a severe famine came about throughout that region; and he began to be destitute.</b> <sup>15 </sup><b>And he went and attached himself to one of that region’s citizens</b> [to work for a living, since he had no more assets off which to live leisurely]<b>. And he</b> [the citizen] <b>sent him into his fields to feed pigs.</b> <sup>16 </sup><b>And he was craving to eat his fill of the carob pods that the pigs were eating. And no one was giving him</b> [anything to eat]<b>.”</b> Gathering together all his assets for a long journey entailed selling them for cash, which can be carried. The distance of the region to which the younger son journeys represents sinners’ alienation from God and plays into the appearance of pigs on the scene. For pigs wouldn’t be raised in Jewish territory. The Mosaic law declared them unclean and not to be eaten (Leviticus 11:7; Deuteronomy 14:8). The son’s lavish lifestyle has left him cashless. The arrival of a famine “<i>throughout</i> that region” makes it impossible to buy enough food even if he had leftovers of cash. The severity of the famine has driven the price of food out of reach anyway. “<i>Began</i> to be destitute” describes the son’s condition as hopeless when looking down the road—until he goes to work feeding pigs for a local citizen, obviously a Gentile, since a Jew wouldn’t be raising pigs. But what a comedown—working instead of spending freely, working as a Jew for a Gentile, and feeding animals forbidden to be eaten by a Jew! And even this work doesn’t provide enough income for the purchase of food sufficient to alleviate his hunger pangs. They’re so bad that he craves even the barely edible carob pods he has to give the pigs. The pigs’ lives are more important to his employer than his own life is. So he doesn’t even get pig feed. Nobody gives him anything to eat. The famine has destroyed human sympathy and fellow feeling. It’s every man for himself and the Devil take the hindmost.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:17–19</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: “But on coming to himself, he said, ‘How many employees of my father are getting more than enough loaves of bread</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> [representing food in general], <b>yet here I’m perishing because of hunger!</b> <sup>18 </sup><b>On standing up, I’ll travel to my father and tell him, “Father, I’ve sinned against heaven and in your sight.</b> <sup>19 </sup><b>I’m no longer worthy to be called your son. Make me like one of your employees.” ’ ”</b> “Coming to himself” means “coming to his senses” and implies that he has strayed from himself, from his own best interests. His father’s employees were neither members of the family nor household slaves, sure of daily provisions, but laborers hired a day at a time and only as needed. Yet even they have more than enough food to stay alive while in his famine-struck region the younger son is perishing (= dying) for lack of food. The word for “perishing” is the same as the word for “lost” in connection with the coin and the sheep in 15:3–10. Like that coin and that sheep, then, the son is lost from his father and has up till now been lost also from himself. But no longer, because he has come to himself. “On standing up” implies that he’s sitting down as he plans what to do. A determination to confess his sin gives the plan to use the address “Father” a ring of genuine respect (contrast 15:12). “Heaven” is a reverential substitute for “God” (as when someone says, “For heaven’s sake!” rather than “For God’s sake!”), so that “I’ve sinned against heaven” means “I’ve sinned against God.” Since <i>God</i> commanded children to honor their parents (Exodus 20:12; Deuteronomy 5:16), the son recognizes that dishonoring his father counted as a sin against God. “And in your sight” doesn’t mean that the son has sinned against his father, however. It means his father has seen the son’s sin against God and therefore can’t be expected to treat the son <i>as</i> a son. Hence, “I’m no longer worthy [‘in your sight’] to be <i>called</i> your son.” “Make me <i>like</i> one of your employees” implies that though he’s a son he should, because of his sin, be treated as an employee, a day laborer, not even a household slave.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:20–24</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: “And on standing up, he went to his own father. But while he was still a long way off from</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> [home], <b>his father saw him and felt sorry</b> [for him] <b>and, running, fell on his neck</b> [= wrapped his arms around the son’s neck] <b>and kissed him.</b> <sup>21 </sup><b>And the son said to him, ‘Father, I’ve sinned against heaven and in your sight. I’m no longer worthy to be called your son.’</b> <sup>22 </sup><b>But the father told his slaves, ‘Quickly bring out the first</b> [= the best, most prestigious] <b>robe and clothe him</b> [with it]<b>. And give</b> [him] <b>a ring for his hand</b> [we’d say “finger”] <b>and sandals for</b> [his] <b>feet.</b> <sup>23 </sup><b>And bring the fattened calf. Slaughter</b> [it]<b>; and eating</b> [it], <b>let’s celebrate,</b> <sup>24 </sup><b>because this my son was dead and has come back to life. He was lost, and has been found.’ And they began celebrating.”</b> The son makes good on his resolve. That he went “to his <i>own</i> father” rather than simply “to <i>his</i> father” foreshadows a restoration of fellowship between father and son. We should resist the temptation to think that the father’s seeing the son while the son “was still a long way off” implies a constant lookout for the son on the part of his father. The point is, rather, that when the father happened to see his son in the distance, he went to him despite the distance. “Felt sorry [for him]” implies that the father saw his son to be in tatters, unadorned, barefoot, and—unlike the coming fattened calf—emaciated. And not only did he go the distance to his son. He <i>ran</i> the distance, a long one. Running is unusual for an elderly oriental man, but this father’s compassion overpowers his sense of decorum, as though to say that even God forgets his dignity with a burst of joy when a sinner turns to him in repentance. Wrapping arms around the son’s neck and kissing him display overwhelming affection.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">As planned, the son blurts out his confession. Jesus doesn’t say why “make me like one of your employees” drops off the end of the confession, whether because of the father’s interruption, the son’s deciding the request would insult his father after such an affectionate welcome home, or some other reason. In any case, the story line races to the father’s instructions, addressed to his slaves. As the eldest in the family, the father still wields authority even though he distributed his estate to the two sons. Dramatically, his instructions imply forgiveness of the son, so that the father doesn’t have to pronounce the forgiveness in so many words. “Quickly” implies his eagerness to demonstrate forgiveness. The best robe was long and flowing. The son won’t even have to dress himself in it. The slaves will put it on him. Clothing the son with this most prestigious robe compares with “joy in heaven over one repenting sinner <i>rather than</i> over ninety-nine righteous [people] who as such don’t have need of repentance” (15:7). The ring will adorn his finger. His bare feet will get sandaled. Eating the fattened calf, far better food than the carob pods he’d craved but had to give the pigs instead, will fatten him up; and—since meat seldom appeared on the menu; it wasn’t part of a daily diet—the shared meal of meat will be an occasion of celebration all around, with one possible exception coming up. “Let’s celebrate” includes even the slaves whom the father is instructing.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">With “this my son” the father publicly owns the prodigal as his own offspring despite the son’s earlier insolence and recent dissipation. But the father exaggerates when saying that his son “was dead and has come back to life.” Nor is it entirely true that the son “was lost, and has been found.” You could say that he’d been lost in that he’d strayed from his father and home the way the lost sheep had strayed from its shepherd and flock, and also from his own best interests (15:4, 17). But he hadn’t been found, for the father hadn’t gone looking for him as the shepherd did search for his lost sheep and the woman for her lost coin (15:4–5, 8–9). The son had come home of his own accord. But the exaggeration (which is deliberate) of being dead and coming back to life, and the half-truth of being lost and found, testify to the exuberance of the father’s joy over his son’s repentance, an exuberance that represents the exuberant joy of God over one repenting sinner. The festivities “began.” In heaven they’ll never end; for in the larger sense, “com[ing] back to life” represents resurrection to eternal life. Jesus can’t wait to mention the festivities, so that he skips saying that the slaves carried out the instructions of their master, the father.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">This parable ends with a tailpiece unparalleled in the parables of the lost sheep and the lost coin. <b><i>15:25–30</i>: “And his</b> [the father’s] <b>older son was in a field</b> [doubtless working, in contrast with his younger brother’s leisurely squandering in a far country]<b>. And while he, coming</b> [from the field], <b>drew near the house, he heard music</b> [of instruments being played together] <b>and dancing</b> [to the music (compare 15:10)]. <sup>26 </sup><b>And on summoning one of the servants</b> [another word for ‘slaves’], <b>he enquired what these things</b> [the music and the dancing] <b>might be</b> [= mean]. <sup>27 </sup><b>And he said to him, ‘Your brother has come, and your father has had the fattened calf slaughtered because he’s gotten him</b> [your brother] <b>back safe and sound</b> [or as we might say, “all in one piece”]<b>.’</b> <sup>28 </sup><b>But he</b> [the older son] <b>got angry and didn’t want to go into</b> [the house to join in the celebration that was taking place there]<b>. But on coming out</b> [of the house], <b>his father was urging him</b> [to go in]. <sup>29 </sup><b>But he, answering, told his father, ‘Behold, I’ve slaved for you ever so many years and have never neglected</b> [to obey] <b>a command of yours! And you’ve never given me a goat</b> [much less a fattened calf], <b>so that I might celebrate with my friends.</b> <sup>30 </sup><b>But when this son of yours came, who has devoured your assets with prostitutes</b> [by paying them for sex], <b>you’ve had the fattened calf slaughtered for him.’ ”</b><o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">The older son rudely fails to use the respectful address, “Father.” He avoids calling the prodigal his brother and refers to him instead, and disdainfully, as “this son of yours.” “Behold” calls attention to the many years he has worked like a slave for his father. “Ever so many years” underscores the length of his service; and “slaved for you” indicates that though the father had distributed to him a portion of the estate because he was a son and even though, unlike his brother, he hadn’t asked for it (15:12), he’d worked for his father like a slave, and like a slave hadn’t failed to obey a command of his father. Such voluntary supererogation! Whether rightly or wrongly, he attributes his brother’s destitution to the cost of visiting prostitutes; and the “devour[ing]” of the assets given the brother by their father surely invalidates the celebratory devouring of a fattened calf. Or so the older brother thinks.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">But what do those details mean? The older son represents “the Pharisees and the scholars” of 15:2. His anger and not wanting to join in the festivities represent the Pharisees’ and the scholars’ grumbling at Jesus for his welcoming sinners and eating with them (15:2). The father’s urging his older son to go in represents God’s wanting also the Pharisees and the scholars to join in celebrating the repentance and restoration of tax collectors and sinners. Like the older son, the Pharisees and the scholars serve God solely out of a sense of duty, pride themselves on their own merits, and therefore resent the gracious forgiveness of repentant sinners.<o:p></o:p></span></div>
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<b><i><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">15:31–32</span></i></b><b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">: “But he</span></b><span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> [the father] <b>said to him, ‘Child</b> [a more affectionate address than “Son” would have been], <b>you’re always with me</b> [in contrast with your younger brother’s having been absent for as many years as you, according to your own statement, have slaved for me]<b>. And all my things are yours</b> [because without exception I distributed to you all the estate left to me after your brother got his portion (which distribution may partly explain why the older son got angry at the father’s having had the fattened calf slaughtered, for at bottom the calf belonged to the older son)]. <sup>32 </sup><b>But it was necessary to celebrate and rejoice, because this brother of yours was dead and has come back to life, and</b> [was] <b>lost and has been found.’ ”</b> The father’s affectionate address, “Child,” contrasts with this son’s having rudely failed to use the respectful address, “Father.” And over against that failure, the father points to his older son’s privileges of having been “always” with him and possessing “all” the father’s belongings. “Always” contradicts the son’s “never” and along with “all” provides a twofold emphasis. Possessing all his father’s belongings exposes the pretense of the son in saying the father hadn’t “given” him even a goat. The son <i>owned</i> all the farm animals. He didn’t need to be given any of them. Notably, the father doesn’t acknowledge his son’s self-righteous appeal to working as a slave for him. By replacing the older son’s disdainful reference to “this son of yours,” the father’s reference to “this brother of yours” appeals to an affection that the older brother should feel for his younger brother. The exuberance of the father’s joy comes out again in a second exaggerated statement about coming out of death back to life and in a second partial mismatch of lost and found (see the comments on 15:24). It’s these happy reversals that make a celebration necessary. Not just appropriate, but necessary—because it’s in the very nature of a father to rejoice over the return of his repentant son just as it’s in the very nature of God to rejoice over a repentant sinner. Of necessity, nature will out.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">What is the older brother’s response? Jesus doesn’t say, but leaves the parable open-ended because the Pharisees and the scholars and all others who trust in their own merits finish the parable themselves, either by renouncing their self-righteousness to join in the messianic feast of salvation or by shutting themselves out through maintaining their self-righteousness (18:9–14). Finally, the older brother shows that a person doesn’t have to feel lost to be lost. You can be estranged from God right on home territory. But he invites everybody—flagrant sinner and decent older brother alike—on the same terms: forgiving grace.<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn2" name="_ftnref2" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; 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;">[2]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<b><i><span style="font-size: 16.0pt; mso-bidi-font-size: 11.0pt;"> Commentary on the New Testament Use of the Old Testament</span></i></b><span style="font-size: 16.0pt; mso-bidi-font-size: 11.0pt;"> </span><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></b></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Luke 15:1–32</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The unit of three parables in chapter 15—the Lost Sheep (15:4–7), the Lost Coin (15:8–10), and the Lost Son (15:11–32)—has been explained as an allusion to Jer. 31:10–20, a text in which Yahweh is a shepherd who gathers his flock (31:10–14), Rachel weeps for her children (31:15–17), and Ephraim is the son of Joseph who repents and receives God’s mercy (31:18–20) (Kossen 1956; for a critique, see Marshall 1978: 598; Fitzmyer 1981–1985: 1072). Although this suggestion is plausible for the parable of the Lost Son, there are no clearly discernible echoes of Jer. 31 in the first two parables, which makes rather unlikely the view that Jer. 31 explains or dictates the composition of Luke 15.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The view that interprets Luke’s central section against the background of Deut. 1–26 links chapter 15, particularly the parable of the Lost Son, with Deut. 21:15–22:4 (C. F. Evans 1955: 48; C. A. Evans 1990: 234). The parallels are as follows. Deuteronomy 21:15–17 deals with the status of a firstborn son, who will be honored over a second son even if the father loves the second son more than the firstborn; the firstborn son will receive a “double portion” of the father’s inheritance (21:17). Deuteronomy 21:18–21 deals with an obstinate son who does not obey his father and is “a glutton and a drunkard”; such a son will be taken out of the city and stoned. Jesus’ parable stands in stark contrast to this part of Deuteronomistic legislation: the wayward son is not expelled and stoned; rather, the father receives him back into the family (C. A. Evans [1990: 234] points out that Deut. 21 formulates civil law and does not intend to exclude the possibility of repentance, forgiveness, and restoration).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:4</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In the parable of the Lost Sheep (15:4–7) the description of the shepherd who goes after the one lost sheep (15:4) echoes Ezek. 34:11–12, 16:<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">For thus says the <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span> God: I myself will search for my sheep, and will seek them out. As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness.… I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus asserts that he does the work of God, whose love and mercy for sinful and weak people is reflected in Jesus’ calling tax collectors and sinners (15:1) to repentance. As Jesus’ audience consists of the Pharisees and scribes who complain about Jesus welcoming and eating with sinners (15:2), he challenges them to understand themselves as shepherds. The Pharisees’ and scribes’ lack of concern and mercy for sinners echoes Ezek. 34, in which Yahweh directs the prophet to speak against the leaders of the nation who neglect their duties and leave Israel scattered “like sheep without a shepherd,” announcing that Yahweh himself will seek out, rescue, and care for the sheep. Jesus’ parable indicts the scribes and Pharisees for their failure to be the faithful shepherds of Yahweh’s flock and implies that Jesus’ love and mercy for the sinners is consistent with Yahweh’s mercy and care for his sheep (Green 1997: 574–75). The emphasis on joy in heaven over the repentance of one sinner in 15:7 may echo Ezek. 18:23: “Have I any pleasure in the death of the wicked, says the <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">Lord</span> God, and not rather that they should turn from their ways and live?” (see Fitzmyer 1981–1985: 1078).<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:11–32</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In the parable of the Lost Son (15:11–32) the younger son asks the father to give him the share of the property that will fall to him (<i>dos moi to epiballon meros tēs ousias</i> [15:12]). Since, according to Deut. 21:17, the firstborn son was to receive twice the amount that a father would give to each of the other sons, the younger of the two sons in Jesus’ parable would receive one-third of the property on his father’s death. The legal situation presupposed by the father’s actions in the parable raises several problems.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(1) A father could dispose of his property in two ways: either by a will (Gk<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn3" name="_ftnref3" title="">. </a><i>diathēkē</i>) that is executed after his death or as a gift during his lifetime (Gk<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn4" name="_ftnref4" title="">. </a><i>dōrēma</i>; Lat<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn5" name="_ftnref5" title="">. </a><i>donatio inter vivos</i>). In OT law the disposal of property upon the death of a father is regulated in Num. 27:8–11; 36:7–9. The possibility of a father disposing of part of his estate by gift during his lifetime is not addressed in OT law, although it is possible that Abraham’s behavior reported in Gen. 25:5–6 (“Abraham gave all he had to Isaac. But to the sons of his concubines Abraham gave gifts, while he was still living”) survived in Jewish society and “allowed for a settlement upon younger sons, leaving the main estate intact for the eldest son” (Nolland 1989–1993: 782; Daube 1955: 330–33). Sirach 33:20–24 warns fathers against passing on their property to their children during their lifetime:<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">To son or wife, to brother or friend, do not give power over yourself, as long as you live; and do not give your property to another, in case you change your mind and must ask for it. While you are still alive and have breath in you, do not let anyone take your place. For it is better that your children should ask from you than that you should look to the hand of your children. Excel in all that you do; bring no stain upon your honor. At the time when you end the days of your life, in the hour of death, distribute your inheritance.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Sirach’s warning confirms that this custom existed in Jewish society of the Second Temple period (see Fitzmyer 1981–1985: 1087; see also Tob. 8:21; <i>b<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn8" name="_ftnref8" title="">. B. Me</a>ṣiʿa</i> 75b, which is also critical). It seems plausible to assume that a Jewish father who (partially) disposes of his estate in his lifetime would follow the stipulation of Deut. 21:17 and give a double share to the firstborn son. Some scholars suggest that the younger son would have received less than one-third, possibly two-ninths (Derrett 1970: 100–125).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(2) It was presumably highly irregular, and certainly strikingly presumptuous, for the younger son to initiate the settlement of his father’s estate and to request his father to dispose of (at least part of) his property. Nothing in the parable hints at plausible reasons for the younger son’s action, such as the prospect of an imminent marriage (cf. <i>m<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn9" name="_ftnref9" title="">.</a></i> <i>B. Bat<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn10" name="_ftnref10" title="">.</a></i> 8:7) or plans to emigrate with the goal of improving his life situation (see Jeremias 1971: 129). The parable does not explain why the father acquiesced to the wishes of his younger son, whose request signifies his rejection of his family (Green 1997: 580). The father characterizes the son, at the end of the story, as dead and lost (15:24, 32).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(3) The disposition of the father’s property during his lifetime, giving his younger son the portion that was his due, would not have required the father to dispose of his entire estate and give two-thirds to his elder son. However, this apparently is what happened: 15:12 asserts that the father “divided his property between them,” and in 15:31 the father emphasizes in his conversation with the elder son that “all that is mine is yours.” The continuation of the parable suggests, on the other hand, that the elder son does not exercise the main control over the estate: in 15:22–24 it is the father who commands the servants, slaughters the fatted calf, and organizes the feast (Nolland 1989–1993: 782). Perhaps the father had merely assigned capital goods to the elder son rather than the claim of their produce during his lifetime, thus allowing him to retain an interest in the property until his death (cf. <i>m<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn11" name="_ftnref11" title="">.</a></i> <i>B. Bat<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn12" name="_ftnref12" title="">.</a></i> 8:7; see Nolland 1989–1993: 782).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(4) On the assumption that the father had given property to his younger son, 15:13, “after not many days the younger son gathered together all he had,” seems to imply that the latter liquidated his portion of the inheritance and turned it into cash. The available evidence concerning the legal situation suggests that “if the son sold the property, the purchaser would take possession of it only at the death of the father. In doing so, the younger son would have no further claim on the property, either capital or usufruct” (Fitzmyer 1981–1985: 1087). The younger son acknowledges this when he repents and returns to the father (15:19). If this is indeed the legal scenario, then the father would not have been in a position to reinstate the younger son without infringing on the property rights that he had signed over to the elder son.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(5) Thus the scope of the younger son’s reinstatement is disputed (see below on 15:20–24). If the son is restored to the status of son, then the emphasis may be solely on the father’s surprising forgiveness and compassion, which fly in the face of accepted social custom, and on the honor that the undeserving but repentant son receives (Nolland 1989–1993; Green 1997). If the son is indeed reinstated “with full privileges” (Bock 1994–1996: 1314), then the emphasis is on the authority, possessions, and freedom that the repentant son is given by his compassionate father. In this case, the dramatic setting of the parable simply does not raise the question of the legal status and the further inheritance of the restored son (Marshall 1978: 607).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The reference to “pigs” (Gk<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn13" name="_ftnref13" title="">. </a><i>choiros</i>) in 15:15–16 echoes the O<span style="color: black;">T legislation that declared pigs as “unclean” and forbidden as food for Israel (Lev. 11:7; Deut. 14:8; cf. Isa. 65:4). Rabbinic tradition formulates the dictum “Cursed is the man who rears swine” </span>(<i>b<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn15" name="_ftnref15" title="">.</a></i> <i>B. Qam<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn16" name="_ftnref16" title="">.</a></i> 82b; cf. <i>y<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn17" name="_ftnref17" title="">.</a></i> <i>Ter<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn18" name="_ftnref18" title="">.</a></i> 8:46b [62]; <i>Gen. Rab<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn19" name="_ftnref19" title="">.</a></i> 63:8; see Lachs 1987: 308).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;"><span style="font-size: 12pt;">The scene of reconciliation of father and prodigal son in 15:20–24—the embrace, the kiss, and the gifts of </span>robe<span style="font-size: 12pt;">, ring, and sandals—underlines the restoration of the son to the father and to the family that he had rebuffed. The gift of a robe and of a ring is interpreted by some scholars in the light of Gen. 41:42, where Pharaoh makes Joseph his plenipotentiary, and Esther 8:2, where Mordecai is honored with a ring (see Jeremias 1971: 130; Marshall 1978: 610–11). Others argue that there is no clear evidence in the text that the younger son is invested with his father’s authority: the ring is not identified as a signet ring, and the robe might simply have been a basic necessity, given the destitute state of the son (15:15–16), rather than a dress code symbolizing social status. If the latter interpretation is followed, then the symbolic actions in 15:20–24 simply “signify the restoration of the younger son’s honor as son” (C. A. Evans 1990: 583; cf. </span>Nolland<span style="font-size: 12pt;"> 1989–1993: 785, with reference to Esther 6:11 for a comparable concern with honor).</span><a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn20" name="_ftnref20" title=""><sup><!--[if !supportFootnotes]--><sup><span style="line-height: 115%;"><span style="font-size: x-small;">[3]</span></span></sup><!--[endif]--></sup></a><span style="font-size: 12pt;"><o:p></o:p></span></span></div>
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<b><span style="font-size: x-large;">-----------------------------------</span></b></div>
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<b><i><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">The Bible Knowledge Commentary: An Exposition of the Scriptures</span></i></b><b><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">,<o:p></o:p></span></b></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">d. Jesus’ teaching about the hopeless and sinners in the kingdom (chap. 15)</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus combated the religious leaders by teaching again that some who were considered to be hopeless and sinners will be in the kingdom. Here are perhaps the best known of Jesus’ parables—The Lost Sheep, The Lost Coin, and The Prodigal Son. All three parables teach the same message—that God is vitally concerned with the repentance of sinners. But the third story goes beyond the others, applying that truth to the situation in which Jesus found Himself—being accepted by the outcasts of society while being rejected by the religious leaders.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:1–2. Much to the disgust of the religious leaders, Jesus associated with those who were thought of as hopeless and <b>“sinners.”</b> The opposition to Jesus was once again, as almost always in Luke, <b>the Pharisees and the teachers of the Law</b>. Because of this opposition Jesus told three parables. All three speak of things or a person being lost and then found, and of rejoicing when the lost is found.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Some view these parables as teaching a believer’s restoration to fellowship with God. One cannot lose something he does not own, they reason, so the first two parables must represent children of God who come back to Him. Also, a son is already a son, so the third parable must be teaching that people who are believers can be restored to fellowship with God.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Others understand the parables to teach that lost people (i.e., people who are not believers) can come to Christ. This view seems preferable for two reasons: (1) Jesus was speaking to Pharisees who were rejecting the message of the kingdom. Their objection was that sinners were coming to Jesus and believing His message. In no way could these two groups be adequately represented in the third parable if the point of the parable is a restoration to fellowship by a believer. (2) Verse 22 indicates that the son who came back received a new position which he did not have before. The Jews were God’s “children” in the sense that they had a special covenant relationship to Him. But each individual still had to become a believer in God. It was their responsibility to accept the message Jesus was preaching—that He was the Messiah and that He would bring in the kingdom for the nation.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:3–7. The Parable of the Lost Sheep teaches that <b>there is … rejoicing in heaven</b> when a <b>sinner … repents</b>. Jesus was not saying <b>the</b> other <b>99</b> sheep were not important. Instead, He was emphasizing that the one <b>sheep</b> not in the fold corresponded with the sinners with whom Jesus was eating (vv. 1–2). The <b>99 righteous persons</b> refer to the Pharisees who <i>thought</i> themselves righteous and therefore in no <b>need to repent.</b><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:8–10. The Parable of the Lost Coin teaches that <b>there is rejoicing in the presence of the angels</b> when a <b>sinner … repents</b>. This is the same message as the first but it emphasizes the thoroughness of the search. The woman continued to <b>sweep the house and search carefully until she</b> found the <b>coin</b> which was a thing of great value. A <i>drachma</i>, a Greek silver coin referred to only here in the New Testament, equaled about a day’s wages. The point would have been clear to Jesus’ listeners: the sinners with whom He was associating were extremely valuable to God. (Cf. similar wording in vv. 6, 9.)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus then told the Parable of the Lost Son and His Older Brother to explain that God is inviting <i>all</i> people to enter the kingdom.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:11. <b>A man … had two sons;</b> the contrast between his sons is the point of the parable.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:12–20<b>a</b>. This section of the parable describes the actions of <b>the younger</b> son. He requested an unusual thing when he asked <b>his father</b> to <b>give</b> him his <b>share of the estate</b>. Normally an estate was not divided and given to the heirs until the father could no longer manage it well. This father acquiesced to his son’s demand and gave him his share of the inheritance. <b>The younger son</b> took that wealth, went far away, and <b>squandered it in wild living</b>, involving himself presumably, as his older brother said, with prostitutes (v. 30). The hearers immediately would have begun to understand the point of the story. Jesus had been criticized for associating with sinners. The sinners were considered people who were far away from God, squandering their lives in riotous living. In contrast with the younger son, the older son continued to remain with the father and did not engage in such practices.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">A <b>famine</b> occurred and the second son ran out of money so that he had to work for a foreigner feeding <b>pigs</b>, something detestable to a Jew. Perhaps the far <b>country</b> was east of the Sea of Galilee where Gentiles tended <b>pigs</b> (cf. 8:26–37). In his hunger he <b>longed</b> for the <b>pods</b>—the food he fed <b>the pigs</b>. As a Jew, he could have stooped no lower. The pods were probably carob pods, from tall evergreen carob trees.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In this low condition, <b>he came to his senses</b> (15:17). He decided to <b>go back to</b> his <b>father</b> and work for him. Surely he would be better off to work for his <b>father</b> than for a foreigner. He fully expected to be <b>hired</b> by <b>his father</b> as a servant, not to be taken back as his son.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:20<b>b–24</b>. The third section of the parable describes the father’s response. He had been waiting for his son to return, for <b>while he was still a long way off</b> the <b>father saw him</b>. The father, full of <b>compassion for</b> his son, <b>ran to</b> him, and hugged <b>and kissed him</b>. The father would not even listen to all of the young son’s rehearsed speech. Instead <b>the father</b> had <b>his servants</b> prepare a banquet to <b>celebrate</b> the son’s return. He gave the son a new position with a <b>robe … a ring … and sandals</b>. Jesus intentionally used the banquet motif again. He had previously spoken of a banquet to symbolize the coming kingdom (13:29; cf. 14:15–24). Jesus’ hearers would have easily realized the significance of this feast. Sinners (whom the young son symbolized) were entering into the kingdom because they were coming to God. They believed they needed to return to Him and be forgiven by Him.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">15:25–32. The parable’s final section describes the attitude of the older brother, who symbolized the Pharisees and the teachers of the Law. They had the same attitude toward the sinners as <b>the older son</b> had toward the younger son. <b>The older brother</b>, coming home from working <b>in the field</b> and hearing what was happening, got <b>angry</b>. Similarly the Pharisees and teachers of the Law were angry with the message Jesus was proclaiming. They did not like the idea that people from outside their nation as well as outcasts and sinners in the nation were to be a part of the kingdom. Like the older son who <b>refused to go</b> to the feast, the Pharisees refused to enter the kingdom Jesus offered to the nation.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Interestingly the <b>father went out and pleaded with</b> the older brother to go to the feast. Likewise, Jesus ate with Pharisees as well as sinners. He did not desire to exclude the Pharisees and teachers of the Law from the kingdom. The message was an invitation to everyone.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The older brother was angry because he had <b>never</b> been honored with a feast even though, as he said, <b>All these years I’ve been slaving for you and never disobeyed your orders</b> (v. 29). Those words betrayed the fact that the older brother thought he had a relationship with his father because of his work. He served his father not out of love but out of a desire for reward. He even thought of himself as being in bondage to his father.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The father</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> pointed out that the older <b>son</b> had had the joy of being in the house all the time, and now he should rejoice with the father in his brother’s return. The words, <b>You are always with me and everything I have is yours</b>, suggest the religious leaders’ privileged position as members of God’s Chosen People. They were the recipients and guardians of the covenants and the Law (Rom. 3:1–2; 9:4). Rather than feeling angry, they should rejoice that others were joining them and would be a part of the kingdom.<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn21" name="_ftnref21" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[4]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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W. Wiersbe, <a href="https://ref.ly/logosres/ntbec?ref=Bible.Lk15&off=22076"><i>The Bible Exposition Commentary</i></a>, <o:p></o:p></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 18.0pt;">CHAPTER FOURTEEN</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; mso-bidi-font-size: 12.0pt;">THE JOYS OF SALVATION</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; mso-bidi-font-size: 12.0pt;">Luke 15</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When D.L. Moody was directing his Sunday School in Chicago, one boy walked several miles to attend; and somebody asked him, “Why don’t you go to a Sunday School closer to home?”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">His reply might have been used by the publicans and sinners in Jesus’ day: “Because they love a feller over there.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It is significant that Jesus <i>attracted</i> sinners while the Pharisees <i>repelled</i> them. (What does this say about some of our churches today?) Lost sinners came to Jesus, not because He catered to them or compromised His message, but because He cared for them. He understood their needs and tried to help them, while the Pharisees criticized them and kept their distance (see Luke 18:9–14). The Pharisees had a knowledge of the Old Testament Law and a desire for personal purity, yet they had no love for lost souls.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Three words summarize the message of this chapter: <i>lost, found</i>, and <i>rejoice</i>. Jesus spoke these parables to answer the accusations of the Pharisees and scribes who were scandalized at His behavior. It was bad enough that Jesus <i>welcomed</i> these outcasts and taught them, but He went so far as to <i>eat with them!</i> The Jewish religious leaders did not yet understand that the Son of man had “come to seek and to save that which was lost” (Luke 19:10). Even more, they were still blind to the fact that <i>they themselves were among the lost</i>.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">This chapter makes it clear that there is one message of salvation: God welcomes and forgives repentant sinners. But these parables also reveal that there are <i>two aspects to this salvation</i>. There is <i>God’s</i> part: the shepherd seeks the lost sheep, and the woman searches for the lost coin. But there is also <i>man’s</i> part in salvation, for the wayward son willingly repented and returned home. To emphasize but one aspect is to give a false view of salvation, for both the sovereignty of God and the responsibility of man must be considered (see John 6:37; 2 Thes. 2:13–14).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Since one of the major themes of this chapter is joy, let’s consider the three different joys that are involved in salvation. C.S. Lewis wrote, “Joy is the serious business of heaven,” and it is a joy in which you and I can share.<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Joy of Finding (Luke 15:1–10)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The story about the lost sheep would touch the hearts of the men and boys in the crowd, and the women and girls would appreciate the story about the coin that was lost from the wedding necklace. Jesus sought to reach everybody’s heart.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The lost sheep (vv. 3–7)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The sheep was lost because of foolishness. Sheep have a tendency to go astray, and that is why they need a shepherd (Isa. 53:6; 1 Peter 2:25). The scribes and Pharisees had no problem seeing the publicans and sinners as “lost sheep,” but they would not apply that image to themselves! And yet the prophet made it clear that all of us have sinned and gone astray, and that includes religious people.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The shepherd was responsible for each sheep; if one was missing, the shepherd had to pay for it unless he could prove that it was killed by a predator (see Gen. 31:38–39; Ex. 22:10–13; Amos 3:12). This explains why he would leave the flock with the other shepherds, go and search for the missing animal, and then rejoice when he found it. Not to find the lost sheep meant money out of his own pocket, plus the disgrace of being known as a careless shepherd.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">By leaving the ninety-nine sheep, the shepherd was not saying they were unimportant to him. They were safe but the lost sheep was in danger. The fact that the shepherd would go after <i>one</i> sheep is proof that each animal was dear to him. Jesus was not suggesting that the scribes and Pharisees were not in need of salvation, for they certainly were. We must not make every part of the parable mean something, otherwise we will turn it into an allegory and distort the message.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">There is a fourfold joy expressed when a lost sinner comes to the Saviour. Though nothing is said in the story about how the sheep felt, there is certainly joy in the heart of the <i>person found</i>. Both Scripture (Acts 3:8; 8:39) and our own personal experience verify the joy of salvation.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">But there is also the joy of the person who does the finding. Whenever you assist in leading a lost soul to faith in Christ, you experience a wonderful joy within. Others join with us in rejoicing as we share the good news of a new child of God in the family, and there is also joy in heaven (Luke 15:7, 10). The angels know better than we do what we are saved <i>from</i> and <i>to</i>, and they rejoice with us.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The lost coin (vv. 8–10)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The sheep was lost because of its foolishness, but the coin was lost because of the carelessness of another. It is a sobering thought that our carelessness <i>at home</i> could result in a soul being lost.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When a Jewish girl married, she began to wear a headband of ten silver coins to signify that she was now a wife. It was the Jewish version of our modern wedding ring, and it would be considered a calamity for her to lose one of those coins. Palestinian houses were dark, so she had to light a lamp and search until she found the lost coin; and we can imagine her joy at finding it.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We must not press parabolic images too far, but it is worth noting that the coin would have on it the image of the ruler (Luke 20:19–25). The lost sinner bears the image of God, even though that image has been marred by sin. When a lost sinner is “found,” God begins to restore that divine image through the power of the Spirit; and one day, the believer will be like Jesus Christ (Rom. 8:29; 2 Cor. 3:18; Col. 3:10; 1 John 3:1–2).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">These two parables help us understand something of what it means to be lost. To begin with, it means being <i>out of place</i>. Sheep belong with the flock, coins belong on the chain, and lost sinners belong in fellowship with God. But to be lost also means <i>being out of service</i>. A lost sheep is of no value to the shepherd, a lost coin has no value to the owner, and a lost sinner cannot experience the enriching fulfillment God has for him in Jesus Christ.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">But to turn this around, to be “found” (saved) means that you are back in place (reconciled to God), back in service (life has a purpose), and out of danger. No wonder the shepherd and the woman rejoiced and invited their friends to rejoice with them!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It is easy for us today to read these two parables and take their message for granted, but the people who first heard them must have been shocked. <i>Jesus was saying that God actually searches for lost sinners!</i> No wonder the scribes and Pharisees were offended, for there was no place in their legalistic theology for a God like that. They had forgotten that God had sought out Adam and Eve when they had sinned and hidden from God (Gen. 3:8–9). In spite of their supposed knowledge of Scripture, the scribes and Pharisees forgot that God was like a father who pitied his wayward children (Ps. 103:8–14).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">There are few joys that match the joy of finding the lost and bringing them to the Saviour. “The church has nothing to do but to save souls,” said John Wesley, the founder of Methodism. “Therefore, spend and be spent in this work.”<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Joy of Returning (Luke 15:11–24)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We call this story “The Parable of the Prodigal Son” (the word <i>prodigal</i> means “wasteful”), but it could also be called “The Parable of the Loving Father,” for it emphasizes the graciousness of the father more than the sinfulness of the son. Unlike the shepherd and the woman in the previous parables, the father did not go out to seek the son, but it was the memory of his father’s goodness that brought the boy to repentance and forgiveness (see Rom. 2:4). Note in the story the three experiences of the younger son.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Rebellion—he went to the far country (vv. 11–16)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> According to Jewish law, an elder son received twice as much as the other sons (Deut. 21:17), and a father could distribute his wealth during his lifetime if he wished. It was perfectly legal for the younger son to ask for his share of the estate and even to sell it, but it was certainly not a very loving thing on his part. It was as though he were saying to his father, “I wish you were dead!” Thomas Huxley said, “A man’s worst difficulties begin when he is able to do just as he likes.” How true!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We are always heading for trouble whenever we value things more than people, pleasure more than duty, and distant scenes more than the blessings we have right at home. Jesus once warned two disputing brothers, “Take heed and beware of covetousness!” (Luke 12:15) Why? Because the covetous person can never be satisfied, no matter how much he acquires, and a dissatisfied heart leads to a disappointed life. The prodigal learned the hard way that you cannot enjoy the things money can buy if you ignore the things money cannot buy.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“The far country” is not necessarily a distant place to which we must travel, because “the far country” exists first of all <i>in our hearts</i>. The younger son dreamed of “enjoying” his freedom far from home and away from his father and older brother. If the sheep was lost through foolishness and the coin through carelessness, then the son was lost because of willfulness. He wanted to have his own way so he rebelled against his own father and broke his father’s heart.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">But life in the far country was not what he expected. His resources ran out, his friends left him, a famine came, and the boy was forced to do for a stranger what he would not do for his own father—go to work! This scene in the drama is our Lord’s way of emphasizing what sin really does in the lives of those who reject the Father’s will. Sin promises freedom, but it only brings slavery (John 8:34); it promises success, but brings failure; it promises life, but “the wages of sin is death” (Rom. 6:23). The boy thought he would “find himself,” but he only lost himself! When God is left out of our lives, enjoyment becomes enslavement.<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Repentance—he came to himself (vv. 17–19)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> To “repent” means “to change one’s mind,” and that is exactly what the young man did as he cared for the pigs. (What a job for a Jewish boy!) He “came to himself,” which suggests that up to this point he had not really “been himself.” There is an “insanity” in sin that seems to paralyze the image of God within us and liberate the “animal” inside. Students of Shakespeare like to contrast two quotations that describe this contradiction in man’s nature.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">What a piece of work is a man! How noble in reason! how infinite in faculty! in form, in moving, how express and admirable! in action how like an angel! in apprehension how like a god!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(<i>Hamlet</i>, II, ii)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When he is best, he is a little worse than a man; and when he is worst, he is little better than a beast.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">(<i>The Merchant of Venice</i>, I, ii)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The young man changed his mind about himself and his situation, and he admitted that he was a sinner. He confessed that his father was a generous man and that service at home was far better than “freedom” in the far country. It is God’s goodness, not just man’s badness, that leads us to repentance (Rom. 2:4). If the boy had thought only about himself—his hunger, his homesickness, his loneliness—he would have despaired. But his painful circumstances helped him to see his father in a new way, and this brought him hope. If his father was so good to <i>servants</i>, maybe he would be willing to forgive a <i>son</i>.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Had he stopped there, the boy would have experienced only regret or remorse (2 Cor. 7:10), but true repentance involves the will as well as the mind and the emotions—“I will arise … I will go … I will say …” Our resolutions may be noble, but unless we act on them, they can never of themselves bring about any permanent good. If repentance is truly the work of God (Acts 11:18), then the sinner will obey God and put saving faith in Jesus Christ (Acts 20:21).<o:p></o:p></span></div>
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<b><i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Rejoicing—he came to the father (vv. 20–24)</span></i></b><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">.</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Here Jesus answered the accusations of the scribes and Pharisees (Luke 15:2), for the father not only ran to welcome his son, but he honored the boy’s homecoming by preparing a great feast and inviting the village to attend. The father never did permit the younger son to finish his confession; he interrupted him, forgave him, and ordered the celebration to begin!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Of course, the father pictures to us the attitude of our Heavenly Father toward sinners who repent: He is rich in His mercy and grace, and great in His love toward them (Eph. 2:1–10). All of this is possible because of the sacrifice of His Son on the cross. No matter what some preachers (and singers) claim, we are not saved by God’s love; God loves the whole world, and the whole world is not saved. We are saved by God’s grace, and grace is <i>love that pays a price</i>.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In the East, old men do not run; yet the father ran to meet his son. Why? One obvious reason was his love for him and his desire to show that love. But there is something else involved. This wayward son had brought disgrace to his family and village and, according to Deuteronomy 21:18–21, he should have been stoned to death. <i>If the neighbors had started to stone him, they would have hit the father who was embracing him!</i> What a picture of what Jesus did for us on the cross!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Everything the younger son had hoped to find in the far country, he discovered back home: clothes, jewelry, friends, joyful celebration, love, and assurance for the future. What made the difference? Instead of saying, “Father, <i>give</i> me!” he said, “Father, <i>make</i> me!” He was willing to be a servant! Of course, the father did not ask him to “earn” his forgiveness, because no amount of good works can save us from our sins (Eph. 2:8–10; Titus 3:3–7). In the far country, the prodigal learned the meaning of misery; but back home, he discovered the meaning of mercy.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The ring was a sign of sonship, and the “best robe” (no doubt the father’s) was proof of his acceptance back into the family (see Gen. 41:42; Isa. 61:10; 2 Cor. 5:21). Servants did not wear rings, shoes, or expensive garments. The feast was the father’s way of showing his joy and sharing it with others. Had the boy been dealt with according to the Law, there would have been a funeral, not a feast. What a beautiful illustration of Psalm 103:10–14!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">It is interesting to consider the father’s description of his son’s experience: he was dead, and was now alive; he was lost, and now was found. This is the spiritual experience of every lost sinner who comes to the Father through faith in Jesus Christ (John 5:24; Eph. 2:1–10). Note the parallels between the prodigal’s coming to the father and our coming to the Father through Christ (John 14:6):<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Prodigal</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Jesus Christ</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">He was lost (v.24)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“I am the way”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">He was ignorant (v.17)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“I am the truth”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">He was dead (v.24)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“I am the life”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">There is only one way to come to the Father, and that is through faith in Jesus Christ. Have you come home?<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Joy of Forgiving (Luke 15:25–32)</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">At this point in the parable, the scribes and Pharisees felt confident that they had escaped our Lord’s judgment, for He had centered His attention on the publicans and sinners, pictured by the prodigal son. But Jesus continued the story and introduced the elder brother, who is a clear illustration of the scribes and Pharisees. The publicans and sinners were guilty of the obvious sins of the flesh, but the Pharisees and scribes were guilty of sins of the spirit (2 Cor. 7:1). Their outward actions may have been blameless, but their inward attitudes were abominable (see Matt. 23:25–28).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">We must admit that the elder brother had some virtues that are commendable. He worked hard and always obeyed his father. He never brought disgrace either to the home or to the village, and apparently he had enough friends so that he could have planned an enjoyable party (Luke 15:29). He seems like a good solid citizen and, compared to his younger brother, almost a saint.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">However, important as obedience and diligence are, they are not the only tests of character. Jesus taught that the two greatest commandments are to love God and to love others (Luke 10:25–28), but the elder brother broke both of these divine commandments. He did not love God (represented in the story by the father), and he did not love his brother. The elder brother would not forgive his brother who wasted the family inheritance and disgraced the family name. But neither would he forgive his father who had graciously forgiven the young man those very sins!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">When you examine the sins of the elder brother, you can easily understand why he pictures the scribes and Pharisees. To begin with, he was <i>self-righteous</i>. He openly announced the sins of his brother, but he could not see his own sins (see Luke 18:9–14). The Pharisees defined sin primarily in terms of outward actions, not inward attitudes. They completely missed the message of the Sermon on the Mount and its emphasis on inward attitudes and holiness of heart (Matt. 5–7).<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Pride</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> was another one of his failings. Just think, he had served his father all those years and had <i>never</i> disobeyed his will! What a testimony! But his heart was not in his work, and he was always dreaming of throwing a big party at which he and his friends could enjoy themselves. He was only a drudge. Like the Prophet Jonah, the elder brother did God’s will <i>but not from the heart</i> (Jonah 4; Eph. 6:6). He was a hard worker and a faithful worker—qualities to be commended—but his work was not a “labor of love” that would please his father.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">You cannot help but notice his <i>unconcern for his missing brother</i>. Imagine having to be told that his brother had come home! The father watched for the younger son day after day and finally saw him afar off, but the elder brother did not know his brother was home until one of the servants told him.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Even though he knew it would make his father happy, the elder brother did not want his younger brother to come home. Why should he share his estate with somebody who had wasted his own inheritance? Why should he even share the father’s love with somebody who had brought shame to the family and the village? Reports of the prodigal’s lifestyle only made the elder brother look good, and perhaps this would make the father love his obedient son even more. No doubt about it—the arrival of the younger son was a threat to the older son.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Perhaps the most disturbing thing about the elder son was his fierce <i>anger</i>. He was angry at both his father and his brother and would not go into the house and share in the joyful celebration.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Anger is a normal emotion and it need not be sinful. “Be ye angry, and sin not” (Eph. 4:26, quoting Ps. 4:4). Moses, David, the prophets, and our Lord Jesus displayed holy anger at sin, and so should we today. The Puritan preacher Thomas Fuller said that anger was one of the “sinews of the soul.” Aristotle gave good advice when he wrote: “Anybody can become angry. That is easy. But to be angry with the right person and to the right degree and at the right time and for the right purpose and in the right way—that is not within everybody’s power and is not easy.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The elder brother was angry with his father because his father had given the younger son the feast that the elder brother had always wanted. “You never gave me so much as a goat,” he said to his father, “but you killed for him the valuable fatted calf!” The elder brother’s dreams were all shattered because the father had forgiven the prodigal.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Of course the elder brother was angry at his younger brother for getting all that attention and receiving the father’s special gifts. As far as the elder brother was concerned, <i>the younger brother deserved none of it</i>. Had he been faithful? No! Had he obeyed the father? No! Then why should he be treated with such kindness and love?<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The Pharisees had a religion of good works. By their fasting, studying, praying, and giving, they hoped to earn blessings from God and merit eternal life. They knew little or nothing about the grace of God. However, it was not what they did, but what they did not do, that alienated them from God (see Matt. 23:23–24). When they saw Jesus receiving and forgiving irreligious people, they rebelled against it. Even more, they failed to see that <i>they themselves also needed the Saviour</i>.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The same father who ran to meet the prodigal came out of the house of feasting to plead with the older son. How gracious and condescending our Father is, and how patient He is with our weaknesses! The father explained that he would have been willing to host a feast for the older boy and his friends, but the boy had never asked him. Furthermore, ever since the division of the estate, the elder brother owned everything, and he could use it as he pleased.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The elder brother refused to go in; he stayed outside and pouted. He missed the joy of forgiving his brother and restoring the broken fellowship, the joy of pleasing his father and uniting the family again. How strange that the elder brother could speak peaceably to a servant boy, but he could not speak peaceably to his brother or father!<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">If we are out of fellowship with God, we cannot be in fellowship with our brothers and sisters and, conversely, if we harbor an unforgiving attitude toward others, we cannot be in communion with God (see Matt. 5:21–26; 1 John 4:18–21). When they show true repentance, we must forgive those who sin, and we should seek to restore them in grace and humility (Matt. 18:15–35; Gal. 6:1–5; Eph. 4:32).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">The father had the last word, so we do not know how the story ended. (See Jonah 4 for a parallel narrative.) We do know that the scribes and Pharisees continued to oppose Jesus and separate themselves from His followers, and that their leaders eventually brought about our Lord’s arrest and death. In spite of the Father’s pleading, they would not come in.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Everybody in this chapter experienced joy except the elder brother. The shepherd, the woman, and their friends all experienced the joy of finding. The younger son experienced the joy of returning and being received by a loving, gracious father. The father experienced the joy of receiving his son back safe and sound. But the elder brother would not forgive his brother, so he had no joy. He could have repented and attended the feast, but he refused; so he stayed outside and suffered.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">In my years of preaching and pastoral ministry, I have met elder brothers (and sisters!) who have preferred nursing their anger to enjoying the fellowship of God and God’s people. Because they will not forgive, they have alienated themselves from the church and even from their family; they are sure that everyone else is wrong and they alone are right. They can talk loudly about the sins of others, but they are blind to their own sins.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">“I never forgive!” General Oglethorpe said to John Wesley, to which Wesley replied, “Then, sir, I hope you never sin.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Don’t stand outside! Come in and enjoy the feast!<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftn22" name="_ftnref22" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[5]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftnref1" name="_ftn1" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[1]</span></sup><!--[endif]--></sup></a> Craig S. Keener, <a href="https://ref.ly/logosres/bbackcom?ref=Bible.Lk15.1-2&off=8573"><i>The IVP Bible Background Commentary: New Testament</i></a> (Downers Grove, IL: InterVarsity Press, 1993), Lk 15:1–32.<o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftnref17" name="_ftn17" title=""><i>y.</i></a> Jerusalem Talmud<o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftnref19" name="_ftn19" title=""><i>Rab.</i></a> (biblical book +) <i>Rabbah</i><o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftnref20" name="_ftn20" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[3]</span></sup><!--[endif]--></sup></a> David W. Pao and Eckhard J. Schnabel, <a href="https://ref.ly/logosres/comntuseot?ref=Bible.Lk15.1-32&off=11114">“Luke,”</a> in <i>Commentary on the New Testament Use of the Old Testament</i> (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007), 341–343.<o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftnref21" name="_ftn21" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[4]</span></sup><!--[endif]--></sup></a> John A. Martin, <a href="https://ref.ly/logosres/bkc?ref=Bible.Lk15&off=7667">“Luke,”</a> in <i>The Bible Knowledge Commentary: An Exposition of the Scriptures</i>, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 244–245.<o:p></o:p></div>
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<a href="file:///C:/Archives/Thai%20VBS%202019/Luke%2015%20study%20materials%202019%20Thai%20VBS.docx#_ftnref22" name="_ftn22" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; 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;">[5]</span></sup><!--[endif]--></sup></a> Warren W. Wiersbe, <a href="https://ref.ly/logosres/ntbec?ref=Bible.Lk15&off=22076"><i>The Bible Exposition Commentary</i></a>, vol. 1 (Wheaton, IL: Victor Books, 1996), 233–238.<o:p></o:p></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0tag:blogger.com,1999:blog-8540366423505394106.post-11950128937384359532019-01-05T21:54:00.001-08:002019-01-05T21:55:16.610-08:00The sermon, "LESSONS FROM THE PRODIGAL SON" was preached by Pastor H.B. Charles, Jr.,<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="background: white; font-family: "calibri" , sans-serif; font-size: 14pt;">"LESSONS FROM THE PRODIGAL SON" </span></b></div>
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<span style="background: white; font-family: "calibri" , sans-serif;">was preached by Pastor <b>H.B. Charles, Jr.</b>, </span></div>
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<span style="background: white; font-family: "calibri" , sans-serif;">the Pastor-Teacher of SHILOH CHURCH </span></div>
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<span style="background: white; font-family: "calibri" , sans-serif;">of Jacksonville and Orange Park.</span></div>
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<span style="font-family: "calibri" , sans-serif;"><a href="https://player.fm/series/cutting-it-straight-with-hb-charles-jr/lessons-from-the-prodigal-son">https://player.fm/series/cutting-it-straight-with-hb-charles-jr/lessons-from-the-prodigal-son</a> </span><span style="background: white; font-family: "arial" , sans-serif; font-size: 13.5pt;"></span></div>
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<span style="background: white; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Intro: What can we learn from the prodigal son? … Luke fifteen tells us that lost people matter to God. First, Pastor Charles will show us what motivates the life of sin. , second, the dilemma that confronts the life of sin, next, the discovery that changes the life of sin, and the deliverance that redeems the life of sin. Today’s message, Lessons from the Prodigal Son. *</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="background: white; font-size: 14pt;">For the past several weeks we have been studying Luke fifteen under the title and theme “Lost People Matter to God.” I want to continue with a second look at the Prodigal Son Parable. Luke 15:11-32. Let me read the parable in its entirety, then you may be seated. </span><span style="font-size: 14pt;"></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="text"><b><sup><span style="font-size: 14pt;">11 </span></sup></b></span><span class="text"><i><span style="font-size: 14pt;">And he said, </span></i></span><span class="woj"><i><span style="font-size: 14pt;">“There was a man who had two sons</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">12 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">13 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">14 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And when he had spent everything, a severe famine arose in that country, and he began to be in need</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">15 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">16 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And he was longing to be fed with the pods that the pigs ate, and no one gave him anything</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="woj"><b><sup><span style="font-size: 14pt;">17 </span></sup></b></span><span class="woj"><span style="font-size: 14pt;">“<i>But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger!</i></span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">18 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you.</span></i></span><i><span style="font-size: 14pt;"> </span></i><span class="woj"><b><i><sup><span style="font-size: 14pt;">19 </span></sup></i></b></span><span class="woj"><i><span style="font-size: 14pt;">I am no longer worthy to be called your son. Treat me as one of your hired servants.”’</span></i></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">20 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">21 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ </span></i></span><span class="woj"><b><sup><span style="font-size: 14pt;">22 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">23 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And bring the fattened calf and kill it, and let us eat and celebrate.</span></i></span><i><span style="font-size: 14pt;"> </span></i><span class="woj"><b><i><sup><span style="font-size: 14pt;">24 </span></sup></i></b></span><span class="woj"><i><span style="font-size: 14pt;">For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="woj"><b><sup><span style="font-size: 14pt;">25 </span></sup></b></span><span class="woj"><span style="font-size: 14pt;">“<i>Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing</i>.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">26 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And he called one of the servants and asked what these things meant.</span></i></span><i><span style="font-size: 14pt;"> </span></i><span class="woj"><b><i><sup><span style="font-size: 14pt;">27 </span></sup></i></b></span><span class="woj"><i><span style="font-size: 14pt;">And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.</span></i></span><span class="woj"><span style="font-size: 14pt;">’</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">28 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">But he was angry and refused to go in. His father came out and entreated him,</span></i></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">29 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">30 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ </span></i></span><span class="woj"><b><sup><span style="font-size: 14pt;">31 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And he said to him, ‘Son, you are always with me, and all that is mine is yours.</span></i></span><span style="font-size: 14pt;"> </span><span class="woj"><b><sup><span style="font-size: 14pt;">32 </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found</span></i></span><span class="woj"><span style="font-size: 14pt;">.’”</span></span><span style="font-size: 14pt;"></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">Amen. This is God’s Word. You may be seated.</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">I want to label the message <b>“Lessons from the Prodigal Son.”</b> Lessons from the prodigal son. The famed American novelist, Charles Dickens, was asked what he thought was the best short story written in the English language. Dickens simply replied, “The Prodigal Son.” I fully agree. The Parable of the Prodigal Son is the best known, most beloved parable of Jesus. But “The Parable of the Prodigal Son”: is not actually about the prodigal son. It is not about the elder brother. The prodigal son rightly consumes most of the attention in this story because he is the character that we most easily relate to. But the parable is not about the prodigal son or the elder brother. The message of this parable is rooted in the Father’s love for both of his sons. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">Luke chapter fifteen, verses one and two set the scene. “<span class="text"><i><span style="background: white;">Now the tax collectors and sinners were all drawing near to hear him</span></i><span style="background: white;">.</span></span><span style="background: white;"> <span class="text"><i>And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them</i>.’ ”</span></span><span class="text"></span></span></div>
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<span class="text"><span style="background: white; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Jesus replies and responds by telling three parables. Verses four through seven is the parable of the lost sheep. Verses eight through ten is the parable of the lost silver. Verses eleven through thirty-two is the parable of the lost son. These three parables make one point. <b>Lost people matter to God.</b> </span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="text"><span style="background: white; font-size: 14pt;">But this third parable is three dimensional. There is a lesson here in the loving father, the prodigal son, and the elder brother. In this message, I want to focus on what we can learn from focusing on the prodigal son. The father in the parable is a picture of the love of God, but the prodigal in this story is a picture of the life of sin. The big idea of the text is that lost people matter to God. But by studying the downfall and restoration of the prodigal son we also see why God should matter to lost people. The story of the prodigal son’s trip to the far country confronts us with an inescapable truth that every sinner needs to hear. It is the point of the message in three words, “<b>You need God.</b>”</span></span><span style="font-size: 14.0pt;"></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">Two preachers were invited to speak at an event together and as they traveled to the meeting they discussed with one another the messages they prepared. But when they arrived at the event and saw the audience made up of poor, illiterate, peasant people one looked at the other and said, “The message that I have prepared will not fit this crowd.” His cohort said, “Neither will mine.” So the first made a recommendation of alternative text for them both. It was Luke fifteen and he suggested I’ll preach the prodigal into the far country and then you preach next and preach him home. Well, in one sermon today I want to both preach the prodigal into the far country and preach him back home. In the downfall and restoration of the prodigal son we will see why every person including you and me need God. The story of the prodigal’s trip to the far country teaches four dynamics of the life of sin. Let’s plunge right in. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><b><span style="font-size: 14.0pt;">First, consider the <u>desire that motivates the life of sin</u></span></b><span style="font-size: 14.0pt;">, the desire that motivates the life of sin. Verses eleven and twelve begin the parable. </span><span class="text"><b><sup><span style="font-size: 14pt;">1</span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;"> “There was a man who had two sons</span></i></span><span class="woj"><span style="font-size: 14pt;">.</span></span><span class="woj"><b><sup><span style="font-size: 14pt;"> </span></sup></b></span><span class="woj"><i><span style="font-size: 14pt;">And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ </span></i></span><span class="woj"><span style="font-size: 14pt;">This younger son’s request is actually a declaration of independence from his father, and this is where all sin begins. Beyond sinful words, choices, and deeds sin is a matter of the heart. It is a heart of rebellion that strives for independence from God’s control over our lives and God’s credit for our lives. Consider that with me. On one had the spiritual independence desires control over one’s life. Verse twelve again says, “<i>Father, give me the share of property that is coming to me.</i>” This is an unparalleled scenario. No son in the ancient world would have dared bring up the subject of his inheritance with his father. The father’s blessing was only bestowed at the father’s initiative. But this younger son had the audacity to demand his share of the father’s estate in advance.</span></span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Verse thirteen says, “<i>Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property with reckless living</i>.” When this boy received his inheritance, he did not just move out of his father’s house. He moved out of his father’s country. It’s one thing if he would have moved across the city. He moved to the other side of the world. The term “a far country” indicates that this Jewish young man relocated to a pagan country. It was a complete repudiation of his father’s value system. He no longer had to submit to his father’s authority. He no longer had to receive his father’s permission. He no longer had to abide by his father’s curfew. He was now his own man not his father’s son. </span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="woj"><span style="font-size: 14pt;">Church, this is the story of every prodigal that is separated from God. We want to control our own lives independent of God’s authority. In Genesis chapter three verse six, the serpent explained to Eve why she should eat of the forbidden tree in spite of God’s explicit command. </span></span><span style="font-size: 14.0pt;">“<i>For God knows,” said the serpent, “that the moment you eat of this fruit your eyes will be open and you will be</i>,” listen, “<i>just like God knowing good and evil</i>.” The first sin was the result of human ambition that sought to be like God. And so it is with every other sin. The truth is our prodigal hearts don’t really want a relationship with God, not the God of the Bible at least. We wanna be our own God, and we want to use the true God to help us better serve ourselves. Like the prodigal son we want to be independent of God’s control but want God to finance our independence. If he really was his own man, he would and left and not asked for money to leave. You all not in here with me. The very request was evidence that he could not make it on his own. Yet he was determined to control his own life independent of the father. So it is with every sinner. </span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">Spiritual independence desires control over one’s life. Likewise, spiritual independence desires credit for <b><span style="color: #7f7f7f; mso-style-textfill-fill-alpha: 100.0%; mso-style-textfill-fill-color: #7F7F7F; mso-style-textfill-fill-colortransforms: lumm=50000; mso-style-textfill-fill-themecolor: background1; mso-themecolor: background1; mso-themeshade: 128;">own’s</span></b> own life. The prodigal son no longer wanted to live under his father’s authority, but that was not his only motivation. He asked his father to finance his independence, but this request would not fulfill his motivation if he lived in the same city with his daddy as he wore his fancy clothes, drove his big car, and enjoyed in his plush condominium, no one in his hometown would have been impressed. Everybody in his hometown would have known that the only reason he had it going on was he was spending his daddy’s money. So he took a trip to the far country where nobody knew him. And when this hotshot moved to the big city he could then play the role of a self-made man. This is the desire that motivates the life of sin. Sin desires control over life so that we can take credit for life. We want credit for our own lives. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">In Romans chapter one verse twenty-one, Paul explains why the wrath of God is revealed in heaven against all unrighteousness of man. The reason is because although they knew God they refused to honor God as God or give thanks to God. The prodigal heart does not honor God because the prodigal heart wants to be honored as God. And our unrighteousness is not revealed in the reckless living in a far country. Unrighteousness is revealed when we find it difficult as Romans one, twenty-one says just to give God thanks for what He has obviously done. We’re stingy with praise because we want to take credit for our own lives. This is not deep theology, Church; this is basic etiquette. The little child shows up with a gift or piece of candy or a toy or a dollar. And the good parent has two questions. Question one, “Where did you get that from?” That’s to make sure the child didn’t steal it. And he says, “Pastor gave me that piece of candy.” And having established that, the parent has another question, “What did you say?” That’s to ensure that the child said thank you. But the prodigal heart finds it difficult to answer those simple questions. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">Okay, you got a nice house in a gated community. Where did you get that from? You got a postgraduate degree and a successful career. That’s cool. Where did you get that from? You got a blessed family. Your family is healthy. Your marriage is okay. Your children are generally behaving. That’s wonderful. But where did you get that from!? And if you know where you got it, what did you say!? Ya’ll not listening to me here. The Bible says in first Corinthians chapter ten verse thirty-one, “<i>So then whether we eat or drink or whatever you do you’re to do it all to the glory of God</i>.” So first in this text, we see the desire that motivates the life of sin. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><b><span style="font-size: 14.0pt;">Secondly, </span></b><span style="font-size: 14.0pt;">would you consider<b> <u>the dilemma that confronts the life of sin</u></b>? The dilemma that confronts the life of sin The prodigal son forsook his own house and traveled to the far country. And the prodigal’s experience in the far country holds in tension two vital facts about the life of sin. I want you to get the two things, these two truths about the life of sin. </span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">Here’s <b>the first</b>. <b>The pleasures of sin are real</b>. Verse thirteen. <span class="woj"><i>Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living</i>. In verse thirty the elder brother claimed that the prodigal wasted his inheritance on prostitutes. We don’t know how he would know that. The parable does not chronicle the prodigal’s spending spree in the far country. But we can rightly assume that while he squandered his father's property in reckless living the prodigal had a good time. He wasted his daddy’s money, but he had a ball doing it. That’s an important lesson. As we share the good news of the rescuing grace of God in Christ with lost people, on one hand, we must be careful not to glorify the life of sin. We are to call the prodigals from the far country, not make the pig pen look more attractive. But on the other extreme, we must not assume that people in the far country are miserable, hurting and troubled. The fact of the matter is, the pleasures of sin are real. Vegas stole its model. What happens in the far country stays in the far country. </span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Being lost can be fun. The pleasures of sin are real. The far country can be enjoyable. I know it’s a weird thing to hear, but there are hardened sinners who are more wealthy, successful, and prominent and happy than faithful Christians. That’s why first Corinthians chapter fifteen verse nineteen says, “<i>If in Christ in this life we have hope only, we are of </i><b>all </b><i>people the most to be pitied</i>.” I want you to think about that because some people think that Christianity is worthwhile even if Christianity is not true. But I submit that a righteous life is a worthless pursuit if Christ didn’t rise from the dead. If you live and then you die and then that’s it, Christians are the most pitiful people on earth. We missed the party. First Corinthians fifteen verse thirty-two says, “<i>If the dead are not raised, let us eat and drink for tomorrow we will die</i>.” This is the motto of an empty life. The consuming passion of the prodigal is to enjoy all the worldly pleasures the far country offers. And those pleasures are real. </span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="woj"><span style="font-size: 14pt;">But here’s the <b>second truth</b> we need to get. The pleasures of sin are real, but the pleasures of sin are temporary. Oh, I grant you. You can have big fun in the world, but it won’t last. Look at verse fourteen. “<i>And when he had spent everything, a severe famine arose in that country, and he began to be in need</i>.” The prodigal son had big fun in the far country until he spent everything. Emptied his accounts. Maxed out his credit cards. Then the friends he had hooked up could no longer be found when he needed a hookup. Then a severed recession hit the far country and the prodigal son found himself in desperate need. Or if I could say it in more simpler terms. The party was over. This is the dilemma that confronts the life of sin. Being lost can be fun, but the fun of sin will not last. In Hebrews chapter eleven verses twenty-four and twenty-five, the Bible says, “<i>By faith Moses when he had grown up refused to be called the son of Pharaoh's daughter.” Choosing instead to suffer mistreatment with the people of God, rather than enjoying the fleeting pleasures of sin. </i>What a phrase, “<i>the fleeting pleasures of sin</i>.” Sin can be pleasurable, but the pleasures of sin are fleeting. Our </span></span><span class="woj"><b><span style="color: #953735; font-size: 14.0pt;">past </span></b></span><span class="woj"><span style="font-size: 14pt;">sins are temporary. In the economy of Scripture, valuable things are the things that last longest. That’s why the</span></span><span class="woj"><b><span style="color: #953735; font-size: 14.0pt;"> vast</span></b></span><span class="woj"><span style="color: #953735; font-size: 14.0pt;"> </span></span><span class="woj"><span style="font-size: 14pt;">pleasures of the far country are never worth what they cost because whatever the Devil offers won’t last. Foolishness my interest you for a while, but it won’t last. Greed may thrill you for a while, but it won’t last. Immorality may gratify you for a while, but it won’t last. The nightlife may excite you for a while but it won’t last. Strong drink may stimulate you for a while, but it won’t last. Ungodly companions may please you for a while, but it won’t last. And worldly pleasures may satisfy you for a while, but it won’t last. Only one life twill soon be past, and only what’s done for Christ will last. That’s the dilemma that confronts the life of sin, but will you look thirdly at the discovery that changes the life of sin.</span></span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="woj"><b><u><span style="font-size: 14pt;">The discovery that changes the life of sin</span></u></b></span><span class="woj"><span style="font-size: 14pt;">. In he far country the prodigal son learned something about life and about himself and his father. But his father was not the one that taught him the lesson. Let me tell you how he learned the most important lessons of his life. Life caught up with him. Are ya’ll listening to me today? Consider what he learned and where he learned it. Notice that it is the lesson that sin teaches. Verses fourteen through seventeen says, “<i>And when he had spent everything, a severe famine arose in that country, and he began to be in need.</i></span><i> </i></span><span class="woj"><i><span style="font-size: 14pt;"> So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger!’ ” </span></i></span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">The prodigal son went to the big city with a lot of money and his daddy nowhere around. But it was when he spent everything that he had that he began to recognize how good his daddy had been all along. Hired servants in his daddy’s house were well taken care of, but here was the prodigal son feeding pigs in the far country. In fact, he went from herding the pigs to hurting with the pigs. So desperate that he almost started fighting the pigs over the slop he was supposed to feed the pigs. So he made up his mind. I can’t keep living like this. I need to go home to my daddy’s house. Lord, help me preach. This is the inevitable lesson. The life of sin teaches, I’ll repeat it, it’s three words, “you need God.” You need God. You need God. Don’t ever put anything or anyone ahead of God. Do not put your children ahead of God cause you’re going to need God to help you with those crazy kids. Don’t put your job ahead of God, cause you going to need God if you get laid off that job. Do not put your health ahead of God cause you going to need God when the doctor gives you a bad report. Up or down you need God. Win or lose you need God. Poor of rich you need God. Sick or well you need God. High or low you need God. Victory or defeat you need God. Sunshine or rain you need God! I want to be clear. I want to be clear. I’m not saying you need the blessings of God. The boy had that. The blessing will turn on you if you don’t know the God of the blessing. I wish I had a praying church. You need God! </span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Psalm one twenty-seven says it this way, “<i>Unless the Lord builds the house the builders labor in vain. Unless the Lord watches over the city, the watchman watches in vain</i>.” Don’t miss that. The builder seeks accomplishment. The watchman sustains accomplishment, but without God, the house will come crashing down. Without God, the city will be overtaken by the enemy. In every season, in every situation, in every circumstance of life you need God. </span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Thirty-seven-year-old mother and wife named Annie Hawk cleaned her house one day meditating on the goodness of God. And as she considered God’s blessings, I want you to get that, she wasn’t sick, she wasn’t in trouble, or going through a storm, as she considered God’s blessings she was struck with her desperate need for God. So she stopped cleaning and sat down and wrote a poem. The poem was set to music later. And for a hundred years now the church sings, </span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">I need Thee every hour, most gracious Lord;<br />No tender voice like Thine can peace afford.</span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">I need Thee, oh, I need Thee;<br />Every hour I need Thee;<br />Oh, bless me now, my Savior,<br />As I come to Thee.</span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14.0pt;">That’s the lesson sin teaches. You need God, but I better warn you about the classroom where sin teaches. Verse seventeen, “<span class="woj"><i>But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger!</i></span> The prodigal son had a great awakening. He recognized how good the father was, but he did not learn this in his father’s house. For that matter, he didn’t learn it in the far country. He learned it in the pig pen. And a prodigal heart can be so stubborn in its rebellion against God that if you not careful, you play with sin you’ll end up in a place where you have to lose what’s most valuable to you before you recognize how much you need God. </span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Irene Jones was my Sunday school teacher when I was a boy. And every week as she gave the closing prayer in class, she would pray ???? particularly for me that I would not have a prodigal son experience. I asked her one day why she prayed that for me every week. She said, “At an early age you know the love of God, and my prayer for you is that you won’t have to go out into the world before you recognize what you already have in God. I didn’t fully understand that then. There were times I thought she prayed that each week just to pick on the pastor’s son, but in the providence of God, I later became the pastor of the church that I grew up in. And over the years I had to minister to many who I grew up with who came back to God after life caught up with them. In fact, there was a season then, when I was embarrassed about my testimony. I got over that. I learned that you should thank God for what He brings you through, but you should also praise him form what He saves you from. You better hear me here. You mad cause your parents make you go to church. You better be glad for some of the things God is keeping you from. The sad fact is some people have to lose it all before they come to themselves. Some people have to go through the pig pen before they realize how good the father is. Some people have to hit rock bottom before they look up to God. JC Ryle said it well. “Hell is truth known too late.” Don’t wait for life to catch up with you before you trust and obey the Lord. Second Corinthians chapter six verse two says, “<i>Behold, now is the favorable time. Behold, now is the day of salvation</i>.”</span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">I need to show you one more thing. Finally, would you consider with me briefly <b><u>the deliverance that redeems the life of sin</u></b>. The deliverance that redeems the life of sin. .Look at verse seventeen. He came to himself and said, “<span class="woj"><i>How many of my father's hired servants have more than enough bread, but I perish here with hunger!”</i></span> Listen to this. “<span class="woj"><i>I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you.</i></span><i> <span class="woj">I am no longer worthy to be called your son. Treat me as one of your hired servants.” </span></i><span class="woj">Wow! The last time he saw his daddy he demanded that his daddy give him money. This time when he goes to see his daddy he plans just to beg for a job. That’s what happens when life catches up to you. It strips you of your pride. Now it did not matter the terms. He just needed to go home. This is the only means of deliverance from the life of sin. You can’t fix life by working harder in the pig pen. The only redemption from the life of sin is to come home to God. Come home to God. You can come home to God. You should come home to God. You must come home to God! Will you come home to God today? Why won’t you come home to God … today. </span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span class="woj"><span style="font-size: 14pt;">If you come home to God, you don’t have to worry or wonder how God will respond. The elder brother may look at you side-eyed, but you don’t have to worry how the Father will reply. Verse twenty says that, “<i>while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him</i>. <i>And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet</i>.</span></span><span style="font-size: 14pt;"> <span class="woj"><i>And bring the fattened calf and kill it, and let us eat and celebrate.</i></span><i> <span class="woj">For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate</span></i><span class="woj">.” And we now find ourselves at the punchline of Luke fifteen. The religious leaders asked, “If Jesus really knows God, why is he partying with sinful people? Jesus asked, “If you really know God, why haven’t you joined the party?” The Clarion call of Luke fifteen is this. Join the party. The heart of God celebrates anytime one prodigal comes back home to God from the far country. </span></span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">One more thing. If you come home, you’ll discover that when the prodigal came home everything he was looking for in the far country was already available in his father’s house. He wanted fancy clothes. The father said, “Put the best robe on him.” He wanted shoes that signified he was somebody. The father said, “Go ahead and put sandals on his feet. He wanted bling-bling. The father said put a ring on his finger. He wanted to party! He wanted to have a good time! He wanted to celebrate! And the father said, “Go kill the fattened calf, and let’s throw a party to celebrate that my son was lost, but now he’s found, he was dead, but now he is alive.” And the father’s heart was so overjoyed that he left the party to go into the field and beg the prodigal son to come in. </span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Hear me, friend. Only God has what your soul needs, what your spirit craves, what your heart longs for, what your mind imagines, and what your strength pursues. In John chapter ten verse ??? says, “<i>The thief comes only the steal, kill, and destroy, But I have come that you might have life and have it more abundantly</i>.” Just come home. </span></span></div>
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<span class="woj"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: 14pt;">Maria’s husband died not long after she gave birth to Christina. It was left to Maria to carry the burden of caring for the family alone. She expected that when Christina came of age she would help carry the load, but Christina Christina came of age, she was fixated with big city life. Maria knew her daughter, and knew the big city, and knew what it would take for her to survive in the big city and constantly warned her to stay home. One morning Maria woke up to find Christina gone and all of her belongings. Maria immediately determined to go to the big city and retrieve her daughter. She didn’t have a lot of money. She didn’t have any connections. She did have a knowledge of the big city and where to look. But before she left she went to a photo booth and took as many pictures of herself as she could afford. So she went to the big city and everywhere she could go—bars, clubs, hotels—she hung a picture of herself till she ran out of money and of pictures and returned home with a broken heart. But sometime later Christina was leaving a hotel after a long night. Life had caught up with her and now she would rather her cot in her mamma’s house rather than the scores of beds she had been in in the big city. As she exited the hotel she looked up and saw a picture of her mother. She took it down off the wall only to find a note written on the back of it that said, “Christina, where ever you are, whatever you’ve done. It doesn’t matter. I love you. Come home.” Christina did.</span></span></div>
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<span class="woj"><span style="font-size: 14pt; line-height: 115%;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">When we were lost, God took a picture of himself. He named it Jesus. And he hung it in one universally visible place…at the cross. And if you are lost, look to the cross where the blood of Jesus was paid for your sins. And hear the message of our heavenly Father. Say, “Where ever you are, whatever you’ve done. It doesn’t matter. I love you. Come home.” God be praised for his word</span></span></span></div>
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Phil Martinhttp://www.blogger.com/profile/12673400873704553717noreply@blogger.com0