Tuesday, March 27, 2012

Week 4: "Do the Handicapped Go to Hell?", Matthew21,, Radical Loving Care, Galatians, BIB 300B Prep

What a night!  We were interrupted twice, as you can see, Movie posted soon of one of them:



"Do the Handicapped Go to Hell?":








Thanks to Mike Furches, see his video commentary on thus episode here

We talked in class about how relevant this video was for asking "bounded set" questions.  Make a list of assumptions re: how one gets into the bounded set of church/salvation/a given culture..
..is the handicapped kid excluded?  Jews?  the unbaptized? --
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We had some great discussion on your "Radical Loving Care" book


Great class discussion on Matthew 21 (

Three Acted Parables about Nationalism)

especially focusing on the temple tantrum..




Note, the chapter started with "Palm Sunday":
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we watched the "Lamb of God" video and discussed how it was actually a nationalistic misunderstanding.  If Jesus showed up personally in your church Sunday, would you wave the American flag at him, and ask him to run for president? Post your answer in the comments section below...at bottom of this post





a)Van Der Laan:
Jesus on his way to Jerusalem
On the Sunday before Passover, Jesus came out of the wilderness on the eastern side of the Mount of Olives (just as the prophecy said the Messiah would come).
People spread cloaks and branches on the road before him. Then the disciples ?began, joyfully, to praise God in loud voices for all the miracles they had seen? (Luke 19:37). The crowd began shouting, ?Hosanna,? a slogan of the ultra-nationalistic Zealots, which meant, ?Please save us! Give us freedom! We?re sick of these Romans!?
The Palm Branches
The people also waved palm branches, a symbol that had once been placed on Jewish coins when the Jewish nation was free. Thus the palm branches were not a symbol of peace and love, as Christians usually assume; they were a symbol of Jewish nationalism, an expression of the people?s desire for political freedom   __LINK to full article


b)FPU prof Tim Geddert:
Palm Sunday is a day of pomp and pageantry. Many church sanctuaries are decorated with palm fronds. I’ve even been in a church that literally sent a donkey down the aisle with a Jesus-figure on it. We cheer with the crowds—shout our hosannas—praising God exuberantly as Jesus the king enters the royal city.
But if Matthew, the gospel writer, attended one of our Palm Sunday services, I fear he would respond in dismay, “Don’t you get it?” We call Jesus’ ride into Jerusalem “The Triumphal Entry,” and just like the Jerusalem crowds, we fail to notice that Jesus is holding back tears.
Jesus did not intend for this to be a victory march into Jerusalem, a political rally to muster popular support or a publicity stunt for some worthy project. Jesus was staging a protest—a protest against the empire-building ways of the world.
LINK: full article :Parade Or Protest March

c)From Table Dallas:


Eugene Cho wrote a blog post back in 2009 about the irony of Palm Sunday:
The image of Palm Sunday is one of the greatest ironies.  Jesus Christ – the Lord of Lords, King of Kings, the Morning Star, the Savior of all Humanity, and we can list descriptives after descriptives – rides into a procession of “Hosanna, Hosanna…Hosanna in the Highest” - on a donkey – aka - an ass.
He goes on to say it’s like his friend Shane Claiborne once said, “that a modern equivalent of such an incredulous image is of the most powerful person in our modern world, the United States President, riding into a procession…on a unicycle.”
          -Link 




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Article By Dave Wainscott
“Temple Tantrums For All Nations"
Salt Fresno Magazine, Jan 2011:



Some revolutionaries from all nations overlooking the Temple Mount, on our 2004 trip


I have actually heard people say they fear holding a bake sale anywhere on church property…they think a divine lightning bolt might drop.



Some go as far as to question the propriety of youth group fundraisers (even in the lobby), or flinch at setting up a table anywhere in a church building (especially the “sanctuary”) where a visiting speaker or singer sells books or CDs.  “I don’t want to get zapped!”



All trace their well-meaning concerns to the “obvious” Scripture:

"Remember when Jesus cast out the moneychangers and dovesellers?"

It is astounding how rare it is to hear someone comment on the classic "temple tantrum" Scripture without turning it into a mere moralism:



"Better not sell stuff in church!”

Any serious study of the passage concludes that the most obvious reason Jesus was angry was not commercialism, but:




racism.



I heard that head-scratching.



The tables the Lord was intent on overturning were those of prejudice.

I heard that “Huh?”



A brief study of the passage…in context…will reorient us:


Again, most contemporary Americans assume that Jesus’ anger was due to his being upset about the buying and selling.  But note that Jesus didn't say "Quit buying and selling!” His outburst was, "My house shall be a house of prayer for all nations" (Mark 11:17, emphasis mine).   He was not merely saying what he felt, but directly quoting Isaiah (56:6-8), whose context is clearly not about commercialism, but adamantly about letting foreigners and outcasts have a place in the “house of prayer for all nations”; for all nations, not just the Jewish nation.   Christ was likely upset not that  moneychangers were doing business, but that they were making it their business to do so disruptfully and disrespectfully in the "outer court;”  in  the “Court of the Gentiles” (“Gentiles” means “all other nations but Jews”).   This was

the only place where "foreigners" could have a “pew” to attend the international prayer meeting that was temple worship.   Merchants were making the temple  "a den of thieves" not  (just) by overcharging for doves and money, but by (more insidiously) robbing precious people of  “all nations”  a place to pray, and the God-given right  to "access access" to God.


Money-changing and doveselling were not inherently the problem.  In fact they were required;  t proper currency and “worship materials” were part of the procedure and protocol.  It’s true that the merchants may  have been overcharging and noisy, but it is where and how they are doing so that incites Jesus to righteous anger.


The problem is never tables.  It’s what must be tabled:


marginalization of people of a different tribe or tongue who are only wanting to worship with the rest of us.


In the biblical era, it went without saying that when someone quoted a Scripture, they were assuming and importing the context.  So we often miss that Jesus is quoting a Scripture in his temple encounter, let alone which Scripture and  context.  Everyone back then immediately got the reference: “Oh, I get it, he’s preaching Isaiah, he must really love foreigners!”:

 Foreigners who bind themselves to the Lord…all who hold fast to my covenant-these I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.” (Isaiah 56:6-8, emphases mine)
Gary Molander, faithful Fresnan and cofounder of Floodgate Productions, has articulated it succinctly:

“The classic interpretation suggests that people were buying and selling stuff in God’s house, and that’s not okay.  So for churches that have a coffee bar, Jesus might toss the latte machine out the window.
I wonder if something else is going on here, and I wonder if the Old Testament passage Jesus quotes informs our understanding?…Here’s the point:
Those who are considered marginalized and not worthy of love, but who love God and are pursuing Him, are not out.  They’re in..

Those who are considered nationally unclean, but who love God and are pursuing Him, are not out.  They’re in.

God’s heart is for Christ’s Church to become a light to the world, not an exclusive club.  And when well-meaning people block that invitation, God gets really, really ticked.”
(Gary Molander, http://www.garymo.com/2010/03/who-cant-attend-your-church/)

Still reeling?  Hang on, one more test:


How often have you heard the Scripture  about “speak to the mountain and it will be gone” invoked , with the “obvious” meaning being “the mountain of your circumstances” or “the mountain of obstacles”?  Sounds good, and that will preach.   But again,  a quick glance at the context of that saying  of Jesus reveals nary a mention of metaphorical obstacles.   In fact, we find it (Mark 11:21-22) directly after the “temple tantrum.”  And consider where Jesus and the disciples are: still near the temple,  and still stunned by the  “object lesson” Jesus had just given there  about prejudice.  And know that everyone back then knew what most today don’t:  that one way to talk about the temple was to call it “the mountain” (Isaiah 2:1, for example: “the mountain of the Lord’s temple”) .


Which is why most scholars would agree with Joel Green and John Carroll:

“Indeed, read in its immediate context, Jesus’ subsequent instruction to the disciples, ‘Truly I tell you, if you say to this mountain..’ can refer only to the mountain on which the temple is built!... For him, the time of the temple is no more.”  (“The Death of Jesus in Early Christianity,” p. 32, emphasis mine).
In Jesus’ time, the temple system of worship had become far too embedded with prejudice.  So Jesus suggests that his followers actually pray such a system, such a mountain, be gone.


Soon it literally was.


In our day, the temple is us: the church.


And the church-temple  is called to pray a moving, mountain-moving, prayer:


“What keeps us from being a house of prayer for all nations?”


Or as Gary Molander summarizes:


“Who can’t attend your church?” -Dave Wainscott, Salt Fresno Magazine

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the money changers  were in the Gentile courts of the temple..Jesus' action opened up the plazaso that Gentiles could pray."  -Kraybill, Upside Down Kingdom, p. 151.
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For All the Nations: By Ray VanDer Laan:

 Through the prophet Isaiah, God spoke of the Temple as ?a house of prayer for all the nations? (Isa. 56:7). The Temple represented his presence among his people, and he wanted all believers to have access to him.
Even during the Old Testament era, God spoke specifically about allowing non-Jewish people to his Temple: ?And foreigners who bind themselves to the Lord ? these I will bring to my holy mountain and give them joy in my house of prayer? (Isa. 56:7).
Unfortunately, the Temple authorities of Jesus? day forgot God?s desire for all people to worship freely at the Temple. Moneychangers had settled into the Gentile court, along with those who sold sacrificial animals and other religious merchandise. Their activities probably disrupted the Gentiles trying to worship there.
When Jesus entered the Temple area, he cleared the court of these moneychangers and vendors. Today, we often attribute his anger to the fact that they turned the temple area into a business enterprise. But Jesus was probably angry for another reason as well.
As he drove out the vendors, Jesus quoted the passage from Isaiah, ?Is it not written: ?My house will be called a house of prayer for all nations??? The vendors had been inconsiderate of Gentile believers. Their willingness to disrupt Gentile worship and prayers reflected a callous attitude of indifference toward the spiritual needs of Gentiles.
Through his anger and actions, Jesus reminded everyone nearby that God cared for Jew and Gentile alike. He showed his followers that God?s Temple was to be a holy place of prayer and worship for all believers. - Van Der Laan

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Excerpts from a good Andreana Reale article in which she sheds light on Palm Sunday and theTemple Tantrum:
,, Jesus’ entrance into Jerusalem actually echoes a custom that would have been familiar to people living in the Greco-Roman world, when the gospels were written.
Simon Maccabeus was a Jewish general who was part of the Maccabean Revolt that occurred two centuries before Christ, which liberated the Jewish people from Greek rule. Maccabeus entered Jerusalem with praise and palm leaves—making a beeline to the Temple to have it ritually cleansed from all the idol worship that was taking place. With the Jewish people now bearing the brunt of yet another foreign ruler (this time the Romans), Jesus’ parade into Jerusalem—complete with praise and palm leaves—was a strong claim that He was the leader who would liberate the people.
Except that in this case, Jesus isn’t riding a military horse, but a humble donkey. How triumphant is Jesus’ “triumphant entry”—on a donkey He doesn’t own, surrounded by peasants from the countryside, approaching a bunch of Jews who want to kill Him?
And so He enters the Temple. In the Greco-Roman world, the classic “triumphant entry” was usually followed by some sort of ritual—making a sacrifice at the Temple, for example, as was the legendary case of Alexander the Great. Jesus’ “ritual” was to attempt to drive out those making a profit in the Temple.
The chaotic commerce taking place—entrepreneurs selling birds and animals as well as wine, oil and salt for use in Temple sacrifices—epitomized much more than general disrespect. It also symbolised a whole system that was founded on oppression and injustice.
In Matthew, Mark and John, for example, Jesus chose specifically to overturn the tables of the pigeon sellers, since these were the staple commodities that marginalised people like women and lepers used to be made ritually clean by the system. Perhaps it was this system that Jesus was referring to when He accused the people of making the Temple “a den of robbers” (Mt 21.13; Mk 11.17; Lk 19.46).
Andreana Reale



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So Jesus is intertexting and ddouble pasting two Scriptues  and making a new one.
But he leaves out the most important part "FOR ALL NATIONS"...which means he is hemistiching and making that phrase even more significant by it's absence,
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"If anyone says to this mountain, 'Go throw yourself into the sea, and does not doubt in his heart but believes that what he says will happen, it will be done.'  (Mark 11:23). If you want to be charismatic about it, you can pretend this refers to the mountain of your circumstances--but that is taking the passage out of context.  Jesus was not referring to the mountain of circumstances.  When he referred to 'this mountain,' I believe (based in part on Zech  4:6-9) that he was looking at the Temple Mount, and indicating that "the mountain on which the temple sits is going to be removed, referring to its destruction by the Romans..


Much of what Jesus said was intended to clue people in to the fact that the religous system of the day would be overthrown, but we miss much if it because we Americanize it, making it say what we want it to say,  We turn the parables into fables or moral stories instead of living prophecies  that pertain as much to us as to the audience that first heard them."
-Steve Gray, "When The KIngdom Comes," p..31

“Indeed, read in its immediate context, Jesus’ subsequent instruction to the disciples, ‘Truly I tell you, if you say to this mountain..’ can refer only to the mountain on which the temple is built!... For him, the time of the temple is no more.” 

"The word about the mountain being cast into the sea.....spoken in Jerusalem, would naturallly refer to the Temple mount.  The saying is not simply a miscellaneous comment on how prayer and faith can do such things as curse fig trees.  It is a very specific word of judgement: the Temple mountain is, figuratively speaking, to be taken up and cast into the sea."
 -N,T. Wright,  "Jesus and the Victory of God," p.422 

see also:


By intercalating the story of the cursing of the fig tree within that of Jesus' obstruction of the normal activity of the temple, Mark interprets Jesus' action in the temple not merely as its cleansing but its cursing. For him, the time of the temple is no more, for it has lost its fecundity. Indeed , read in its immediate context, Jesus' subsequent instruction to the disciples, "Truly I tell you, if you say to this mountain, 'Be taken up and thrown into the sea'" can refer only to the mountain on which the temple is built!

What is Jesus' concern with the temple? Why does he regard it as extraneous to God's purpose?
Hints may be found in the mixed citation of Mark 11:17, part of which derives from Isaiah 56:7, the other from 11:7. Intended as a house of prayer for all the nations, the temple has been transformed by the Jewish leaders in Jerusalem into a den of brigands. That is, the temple has been perverted in favor of both socioreligious aims (the exclusion of Gentiles as potential recipients of divine reconciliation) and politico-economic purposes (legitimizing and
consolidating the power of the chief priests, whose teaching might be realized even in the plundering of even a poor widow's livelihood-cf 12:41-44)....

...In 12:10-11, Jesus uses temple imagery from Psalm 118 to refer to his own rejection and vindication, and in the process, documents his expectation of a new temple, inclusive of 'others' (12:9, Gentiles?) This is the community of his disciples.
-John T, Carroll and Joel B. Green, "The Death of Jesus in Early Christianity," p. 32-33


FIG TREE: FOLLOW SCRIPTURES WHERE IT IS A SYMBOL OF NATIONIAL ISRAEL/jERUSALEM/GOD'S BOUNDED SET:
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Fig Tree:

s to the significance of this passage and what it means, the answer to that is again found in the chronological setting and in understanding how a fig tree is often used symbolically to represent Israel in the Scriptures. First of all, chronologically, Jesus had just arrived at Jerusalem amid great fanfare and great expectations, but then proceeds to cleanse the Temple and curse the barren fig tree. Both had significance as to the spiritual condition of Israel. With His cleansing of the Temple and His criticism of the worship that was going on there (Matthew 21:13Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ).
The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to whither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. It also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is deadt also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is dead” (James 2:26). The lesson of the fig tree is that we should bear spiritual fruit (Galatians 5:22-23), not just give an appearance of religiosity. God judges fruitlessness, and expects that those who have a relationship with Him will “bear much fruit” ( LINK




T
 

 

 

 

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Radical Loving Care,:
Erie Chapman, the author, was interviewed here below about the book, and his Baptist Healing Trust foundation:












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lCick the title below to read a related hilarious story:
one of my all-time favorite stories. Unfortunately, it's true!
From Eugene Peterson's "Under the Unpredictable Plant:


Sex and Drugs in Church: Peterson on Why the System Can't Care


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Also great conversation on Galatians from a Three Worlds Perspective.
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Finally, here is the syllabus for your next Bible class, 300B.  We noted:

-all the work is due before class
-this includes a church visit and service project.
-Be sure to follow instructions about what kind of church to visit.

S

Tuesday, March 20, 2012

Week 3: Greatness /Finishing the Symbols/Philemon worksheet

It can be tough for us to upgrade/shift/convert our thinking to a Kingdom worldview, or even moving from one testament to the other:



oo

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Tonight, we'll start with
Three Worlds symbols
then  Community Theme #2 (Greatness) and
 Matthew 18, then
 and then conclude  with
- an intro to Philemon

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 SIGNS HAVEN"T COVERED YET FOR QUIZ..PAGE 1
From this  first chart"

5)INTERCALATION/SANDWICHING
9)PARALLELISM/RECURERNCE

DETAIL

5)INTERCALATION/SANDWICHING:



5)"Intercalation" is a "sandwiching" technique. where a story/theme is told/repeated at the beginning and ened of a section, suggesting that if a different story appears in between, it too is related thematically.  this outline of Mark 11:

CURSING OF FIG FREE
CLEANSING OF THE TEMPLE
CURSING OF THE FIG TREE

We'll  discuss how the cursing of the fig tree was Jesus' commentary of nationalism/racism/prejudice, because fig trees are often a symbol of national Israel.  That the fig  tree cursing story is "cut in  two" by the inserting/"intercalating" of the temple cleansing, suggested that Jesus action in the temple was also commentary on prejuidice...which become more obvious when we realize the moneychangers and dovesellers are set up in the "court of the Gentiles," which kept the temple from being a "house of prayer FOR ALL NATIONS (GENTILES).

This theme becomes even more clear when we note that Jesus  statement was a quote from Isaiah 56:68, and the context there (of course) is against prejudice in the temple.
When a text reference is made to another text/Scripture, this is called INTERTEXTUALITY.

Summary:

Most think Jesus' "temple tantrum" was due to his being ticked off about folks "selling stuff in church.". But he didn't say "Quit selling stuff in church" , but "My house shall be a house of prayer for all nations," quoting Is 56:6-8, whose context is all about letting foreigners and outcasts have a place..hmmm. He was likely upset that not that Dovesellers and money changers were doing business selling and changing , but that they were doing so in the "outer court,"  (AKA the "Court of the GENTILES"), the only  place where "foreigners" could have a pew at "attend church." They were making the temple area "a den of thieves" not (just) by overcharging for doves and currency exchange, but by robbing folks..'all nations'... of a place to pray..and to "access access" to God.

Could it be that Jesus' temple anger was targeted at racism/prejudice more than (instead of) commercialism? 
Maybe read this short article I wrote on the topic for Salt Fresno Magazine:

“Temple Tantrums For All Nations"







MORE ADVANCED LINKS ON THE TEMPLE TANTRUM:

This radical video below: 


..and the following observations (believe it or not) may make the same point! (: 
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ONE MORE CLASSIC EXAMPLE OF INTERCALATION, FROM Ben Smith:

the daughter of Jairus and the hemorrhaging woman.


Matthew.Mark.Luke.Events.
A1.9.18-19.5.21-24.8.40-42.Jesus is called upon to heal the daughter of Jairus, a leader in the synagogue.
B.9.20-22.5.25-34.8.43-48.A woman with a twelve-year flow of blood touches the clothing of Jesus and is healed.
A2.9.23-26.5.35-43.8.49-56.Jesus raises the twelve-year-old daughter of Jairus, since she has already died.
Jesus effects two healings in these pericopes. He heals both an old woman toward the end of her womanhood (the flow of blood is probably menstrual) and a young girl at the very beginning of hers. It cannot be coincidental that the girl is twelve years old while the woman has suffered from a flow of blood for twelve years.  -Ben Smith

Here  is that same  intercalation of the two women in all three synpotic gospels..Note all three intercale different aspects. of the story..depending on their "TTP"--------------------
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9)PARALLELISM/RECURERNCE:
"Jesus is the new Moses."



Matthew could have said that,   or even said that five times..but instead he embedded thematically five times in the literary structure/fabric of his book;

It is no accident that 5 times Matthew offers an almost identical sentence to close off his five teaching blocks..

                        "When Jesus had finished saying these things, he moved on..."
..shows up in


  1. 7:28
  2. 11:1
  3. 13:53
  4. 19:1
  5. 26:1



See  page 269  of your Hauer/Young textbook (the three paragraphs underneath the "Higher Righteousness" section)  for more on this..
There is huge  signicance of fiveteaching blocks in Matthew, how they are identified, and what they likely symbolize.

Why 5?


Jewish people reading Matthew would say
"Oh, I get it.  Matthew is trying to tell us  (5 times, no less( that Jesus is the New Moses (or the fulfillment of Moses)!" 
Why? The answer has to to with the obvious intentionality of the5 "teaching blocks" in Matthew..Five being a hugely significant  number for Jews...it's the number of books in the Torah, AKA the Five Books of Moses, AKA The  Pentateuch "(Five Books in One.") .  Moses=5ness.























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SIGNS QUIZ PAGE 2>  HERE ARE THE SIGNS WE DIDN"T COVER YET:


1)KINGDOM
3)ELLIPSIS/HEMISTICHE
4)DOUBLE PASTE
5)PROPHECY
6)SOCIAL NETWORKING/SIX DEGREES OF SEPARATION









KI
1)KINGDOM
What is the central message of the gospel?:
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KINGDOM:In light of the video above, and the Bible's use of the term,






  • not realm, but reign
  • not place , but person
  • not race, but grace
  • not just "then and there," but 'here and now" (Matt. 4:17, 6:10) 




We noted that (unlike which side of the road is "right" in England!), the 'direction" in which the Kingdom originates is "both ways":  from the future, and from the past.


















Many Jews of Jesus' day (and actually, the Greeks) thought of the Kingdom of God as largely a  future identity/reality/location.
So when Jesus, in Matthew 4:17 announces that he, as King, is ALREADY bringing in the Kingdom,
this not only subverted expectations, but sounded crazy....and like he was claiming to bring the future into the present.


The Jews talked often about "this age" (earth/now) and "the age to come." (heaven/future).
"Age to come" was used in a way that it was virtually synonymous with "The Kingdom."


Scripture suggests that:


The "age to come"  (the Kingdom) 
has in large part already come (from the future/heaven)

into "this age"

 (in the present/on the earth




by means of the earthy ministry of Jesus: King of the Kingdom.



Thus, Hebrews 6:4-8 offers that disciples ("tamidim") of Jesus have

"already (in this age) tasted the powers of the age to come."


In Jesus, in large part, the age to come has come.
The Future has visited the present,


















"The presence of the Kingdom of God was seen as God’s dynamic reign invading the present age without (completely) transforming it into the age to come ” (George Eldon Ladd, p.149,The Presence of the Future.)








Here are some articles that may help:






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3)ELLIPSIS/HEMISTICHE:




Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich).  The reader is of course supposed to fill in the blank on her own.  In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry-one used unconsciously by most readers of the Bible.  From "From the verse to the complete work"
I have always felt that Mark's fuller quotation of Jesus ( "house of prayer for all nations")
was an intentional emphasis for many and multiplex reasons, and that (thus) the mere quotation of "house of prayer" (without for all nations) in Matthew and Luke (compare all four gospel accounts here) made it all the more emphasized and underlined... conspicuous by its absence.

Of course in Matthew's overarching Jewish context and audience, all the more need to emphasize
the inclusivity of the invitatio




Tzemah Yoreh's article on symmetry, parallelism and chiasm touches on the biblical use of the literary world device of hemstitch (PDF here) helps confirm the "temple tantrum as tageting racism" interpretation: 


The two most common literary structures in Biblical literature are parallelism and chiasm. These structures exist in every book of the Bible and in units of every size ranging from a single verse to complete works. Almost every aspect of the structures in question has been discussed extensively in scholarship. One of the goals of this project is to use the macrostructures we have identified to examine one particular ramification of the structures in question--their role in larger exegetical questions.
Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich). The reader is of  course supposed to fill in the blank on her own. In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry—one used unconsciously by most readers of the Bible. - PDF here


I
4)
Double Paste
This represents hitting the "CONTROL V" button, "pasting" two scriptures together, or "splicing" two scriptures into one new one.  Classic example is Jesus in the temple tantrum.
ISAIAH 56:6-8 + JEREMIAH 7:11=MARK 11:16





5)PROPHECY

Prophecy

It is helpful to think of prophecy as:

a).not just
fore-telling (predicting the future)

but

forth-telling  (telling forth truth)


b)often having multiple applications and fulfillments, to different "contemporary worlds" and across time.
We'll  used this diagram to illustrate:


-Who was Immanuel?
-Who does "out of Egypt, I have called my son" refer to ?

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6)6 DEGREES OF SEPARATION/SOCIAL NETWORKING:
Six Degrees of separation:
"A documentary on networks, social and otherwise" (part 1):
 

Parts 23,  4 , 5, (not 6)  are also online
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Kraybill, in BIB 300's "Upside Down Kingdom," book, says,
"The Kingdom of God is acollectivity--network of persons....more than a series of
individualized email connectionslinking the King to each subject...[It] infuses the web of relationships, binding King and citizens togeter" -Kraybill (emphases mine)









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Check out  New Testament Social Networks
by clicking here.  To see chart below, click it, then click again to enlarge:

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See also a preview of the book.

"Thy Kingdom Connected: What the Church Can Learn from Facebook, the Internet, and Other Networks," by Dwight J. Friesen




Do you and I have any surprising common Facebook friends?  Click here to find out
 

See this:
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Tell a few stories about your "One Great Person" worksheets and videos.
Two of my greats are Wayne from Delano and Dack from "Dallas" !  Take home lesson: don't betray a friend for (literally) a million dollars!

(story here)
 
This week';s "COMMUNITY"  topic is "Greatness, Leadership, Power."
r
The symbol suggests that a biblical model/worldview often looks like the CEO/top-down model turned downside up..

Jesus came to serve.
             The last shall be first.
                         That's who is great in the Kingdom  economy:
                                    The one who serves
                                               The one who has splagchizomai..

Jesus said in it yet another chiasm:
But those who exalt            themselves will be               humbled, 
and those who humble     themselves will be                exalted
(Matt 23:12)
 
Tonight we meet a couple of great contemporary servant-leaders:

like this little sphepherdette/llamaherder I filmed in Peru.  She was leading a huge flock...just one tiny girl, with a sheepdog...and amazingly, leading effectively from _________________!" (See  from 1:30 to the end,   and freeze frame 2:05-2:09 if you didn't spot her).   If you didn't fill in the blank, see  Isaiah 30:21.  What a great leader!)

(rest of that story here)
  

and like this guy with "splangizomai" glasses:




Then of course, we'll look at Jesus' approach to greatness, leadership,  and power .
Then we apply some "Three Worlds" theory to Matthew 18 and the topic of "Who is great?"

As we study, apply as many literary world symbols as you can

A video on that chapter featuring Keltic Ken: 





Related outtakes:






Of LITERARY WORLD note:






  • -This is the 4th of 5 teaching blocks in a parallelism.  Importance?
  • In a chiasm,  this block is  related to the second.  How so?
  • -Do you catch any chiasm?  (see below)
  • -the "2 or 3" is teh center of the "WITH YOU" inclusio, and "2 or 3"  language hyprelinks to Deuteronomy 17:, 6, 15
  • -There is a hyprelinked account in Matthew 16, there only Peter receives power to bind and loose, here all the disciples do
  • -The parable hyperlinks to Luke 15, but with a different context/TTP
  • Structurally, the last section of chapter 17 is connected
  • Two inclusios place this section in the middle of a unit about taxes/rights  and children.  Implications---

If you have your computer tonight, Scriblink some diagrams with me:

Of Historical World note:









    • What did you learn about a millstone from tonight's video clip?:





    • Rob Bell's discussion of the Bible and binding and loosing
    must be
    read, wrestled and reckoned with..
    It's the "YOKE" chapter of "Velvet Elvis"..
    Thanks to Zondervan, a free online read, pages 40-69
    here.









    ---







    Page 22 of Syllabus,Matthew 18 Outline
    (by Greg Camp/Laura Roberts):

    Question #1: Who is Greatest?

    2-17 Responses (each are counter proposals):

    2-10 Response #1: Children
    2-4 Counter Proposal: Accept children
    5-9 Threat: If cause scandal
    10 Show of force: Angels protect

    12-14 Response #2: Sheep
    12-14 Counter Proposal: Search for the 1 of 100 who is lost

    15-17 Response #3Brother who sins (counter proposal)
    15a Hypothetical situation: If sin
    15-17 Answer: Attempt to get brother to be reconciled
    17b If fail: Put him out and start over

    18-20 Statement: What you bind or loose

    21-22 Question #2How far do we go in forgiveness?

    23-35 Response #1Parable of the forgiving king/unforgiving servant
    ----------------Read verses 15-17 and then ask yourself:
    "What did it mean in their historical world to treat  people like




    "tax collectors and sinners?"
    Two answers

    1)Don't allow them in your bounded set.

    2)How did Jesus treat  tax collectors and sinners? In a centered set way. Tony Jones writes: 


    but because anyone, including Trucker Frank, can speak freely in this  church, my seminary-trained eyes were opened to find a truth in the Bible that had previously eluded me.”...That truth emerged in a discussion of Matthew 18's "treat the unrepentant brother like a tax collector or sinner.":
    "And how did Jesus treat tax collectors and pagans?" Frank asked aloud, pausing, "as of for a punchline he'd been waiting all his life to deliver,"....., "He welcomed them!""

    More on Trucker Frank here; he can interrupt my sermons anytime..

    NOTE: don't forget how bug CHIASMS can get.. see Genesis 6:

    ----------------------------------------------------------------

    Click links on "literary world" discussion of the passage:


    -------------------
    We might see the whole unit as a chiasm with inclusio.  See below (copied from here):
    Jesus foretells His death: Matthew 17:22-23
    A. Jesus speaks of giving freely/sacrificing self: Matthew 17:24-27
    B. Little children are the essence of the kingdom: Matthew 18:1-7
    C. Sacrifice the body for the sake of the kingdom: Matthew 18:8-9
    D. Do not despise what God values: Matthew 18:10-14
    E. Entreating a brother about sin or offense: Matthew 18:15-17
    >>F.Agreement between Heaven and Earth:   Matthew 18:18-20
    E. Entreating a brother about sin or offense: Matthew 18:21-35
    D. Do not despise what God values: Matthew 19:1-9
    C. Sacrifice the body for the sake of the kingdom: Matthew 19:10-12
    B. Little children are the essence of the kingdom: Matthew 19:13-15
    A. Jesus speaks of giving freely/sacrificing self: Matthew 19:16-20:16
    Jesus foretells His death: Matthew 20:17-19
    --

    HERE is the actual quiz for week 5:


    Mix and match..
    --------------------------------------------------------------------------------------------------------------

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    10___



    a) Chiasm: Greek word for letter 'X.'  A literary device that follows an 'X' or ABBA pattern or reversal; mirror image.  Example: "the first shall be last, the last shall be first"
    b). Subversion of Empire: The story of Jesus offers a counter-story to the dominant story/worldview of his day
    c)The Three Worlds:  Literary (created by the text), Historical (behind the text). Contemporary (in front of the text)
    d).Intercalation  (Sandwiching); a literary technique in which one story/narrative is inserted into the middle of another story/narrative.  Example.  The temple tantrum is inserted in the middle of the fig tree episode in Mark 11.
    e). Intertextuality (Hyperlinking): cross-referencing, secripture quoting  or referencing another scripture.    Example: Jesus quotes Isaiah 56: "My house will be a house of prayer for all nations."
    f) Parallelism/Recurrence: a word, phrase, or idea is intentionally repeated throughout a text.  Example: the five teaching blocks of Matthew.
    g). Centered Set: Though it has a boundary, it is defined by direction of   persons relative to the center (towards/ away)
    h).Inclusio: a literary device in which a word, phrase, or idea is included at the beginning and ened of a  text (and sometimes in the middle).  Example: the "with you"s of Matthew 1:23 , 18:20 and 28:20
    i). Bounded set: Defined by boundaries, who is in or out
    ---------------------------------------------------------------------------------------------------------------------

    PAGE 2

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    a) Prophecy: foretelling or forthtelling;
    often having multiple applications and fulfillments, to different "contemporary worlds"
    and
    across time.

    b) hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally
    leaving out
    the "...for all nations" clause.

    c)Fuzzy set: a set where the boundaries are fuzzy: “when does a hill become a
    mountain?”
    or “when did Peter become a disciple?”

    d) double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11

    e) Kingdom: in Jesus, in large part, the “age to come” has come. The Future has visited the present.

    f)Social networking/6 degrees of separation: people/themes are more related/
    interconnected than it would seem
     


    ------------------

    Next week due:
    - Chapters 4 and 6 as per syllabus
    -"Radical Loving Care""-remember, you can do the study questions listed in syllabus OR a 1-2 page summary/review of the book
    -NOTE: Since we'll be doing the three Philemon worksheets in class tonight,
    that means NO MORE HOMEWORK except your Philemon paper..


    oo .--------------- ---
    Tonight, we'll start with Three Worlds symbols then  Community Theme #2 (Greatness) and
     Matthew 18, then
     and then conclude  with
    - an intro to Philemon
    ---  SIGNS HAVEN"T COVERED YET FOR QUIZ..PAGE 1 From this  first chart"
    5)INTERCALATION/SANDWICHING
    9)PARALLELISM/RECURERNCE DETAIL
    5)INTERCALATION/SANDWICHING:
    5)"Intercalation" is a "sandwiching" technique. where a story/theme is told/repeated at the beginning and ened of a section, suggesting that if a different story appears in between, it too is related thematically.  this outline of Mark 11:
    CURSING OF FIG FREE
    CLEANSING OF THE TEMPLE
    CURSING OF THE FIG TREE
    We'll  discuss how the cursing of the fig tree was Jesus' commentary of nationalism/racism/prejudice, because fig trees are often a symbol of national Israel.  That the fig  tree cursing story is "cut in  two" by the inserting/"intercalating" of the temple cleansing, suggested that Jesus action in the temple was also commentary on prejuidice...which become more obvious when we realize the moneychangers and dovesellers are set up in the "court of the Gentiles," which kept the temple from being a "house of prayer FOR ALL NATIONS (GENTILES).
    This theme becomes even more clear when we note that Jesus  statement was a quote from Isaiah 56:68, and the context there (of course) is against prejudice in the temple.
    When a text reference is made to another text/Scripture, this is called INTERTEXTUALITY.
    Summary:
    Most think Jesus' "temple tantrum" was due to his being ticked off about folks "selling stuff in church.". But he didn't say "Quit selling stuff in church" , but "My house shall be a house of prayer for all nations," quoting Is 56:6-8, whose context is all about letting foreigners and outcasts have a place..hmmm. He was likely upset that not that Dovesellers and money changers were doing business selling and changing , but that they were doing so in the "outer court,"  (AKA the "Court of the GENTILES"), the only  place where "foreigners" could have a pew at "attend church." They were making the temple area "a den of thieves" not (just) by overcharging for doves and currency exchange, but by robbing folks..'all nations'... of a place to pray..and to "access access" to God. Could it be that Jesus' temple anger was targeted at racism/prejudice more than (instead of) commercialism? 
    Maybe read this short article I wrote on the topic for Salt Fresno Magazine:

    “Temple Tantrums For All Nations"

    MORE ADVANCED LINKS ON THE TEMPLE TANTRUM:

    This radical video below:  ..and the following observations (believe it or not) may make the same point! (:  -------------- 
    ONE MORE CLASSIC EXAMPLE OF INTERCALATION, FROM Ben Smith:

    the daughter of Jairus and the hemorrhaging woman.




    Matthew.Mark.Luke.Events.
    A1.9.18-19.5.21-24.8.40-42.Jesus is called upon to heal the daughter of Jairus, a leader in the synagogue.
    B.9.20-22.5.25-34.8.43-48.A woman with a twelve-year flow of blood touches the clothing of Jesus and is healed.
    A2.9.23-26.5.35-43.8.49-56.Jesus raises the twelve-year-old daughter of Jairus, since she has already died.
    Jesus effects two healings in these pericopes. He heals both an old woman toward the end of her womanhood (the flow of blood is probably menstrual) and a young girl at the very beginning of hers. It cannot be coincidental that the girl is twelve years old while the woman has suffered from a flow of blood for twelve years.  -Ben Smith
    Here  is that same  intercalation of the two women in all three synpotic gospels..Note all three intercale different aspects. of the story..depending on their "TTP"--------------------
    -- 9)PARALLELISM/RECURERNCE:
    "Jesus is the new Moses."
    Matthew could have said that,   or even said that five times..but instead he embedded thematically five times in the literary structure/fabric of his book;
    It is no accident that 5 times Matthew offers an almost identical sentence to close off his five teaching blocks..
                            "When Jesus had finished saying these things, he moved on..."
    ..shows up in
    1. 7:28
    2. 11:1
    3. 13:53
    4. 19:1
    5. 26:1

    See  page 269  of your Hauer/Young textbook (the three paragraphs underneath the "Higher Righteousness" section)  for more on this..
    There is huge  signicance of fiveteaching blocks in Matthew, how they are identified, and what they likely symbolize.
    Why 5?
    Jewish people reading Matthew would say "Oh, I get it.  Matthew is trying to tell us  (5 times, no less( that Jesus is the New Moses (or the fulfillment of Moses)!"  Why? The answer has to to with the obvious intentionality of the5 "teaching blocks" in Matthew..Five being a hugely significant  number for Jews...it's the number of books in the Torah, AKA the Five Books of Moses, AKA The  Pentateuch "(Five Books in One.") .  Moses=5ness.
    --- SIGNS QUIZ PAGE 2>  HERE ARE THE SIGNS WE DIDN"T COVER YET:
    1)KINGDOM
    3)ELLIPSIS/HEMISTICHE
    4)DOUBLE PASTE
    5)PROPHECY
    6)SOCIAL NETWORKING/SIX DEGREES OF SEPARATION
    KI 1)KINGDOM
    What is the central message of the gospel?:
    --
    KINGDOM:In light of the video above, and the Bible's use of the term,
    • not realm, but reign
    • not place , but person
    • not race, but grace
    • not just "then and there," but 'here and now" (Matt. 4:17, 6:10) 

    We noted that (unlike which side of the road is "right" in England!), the 'direction" in which the Kingdom originates is "both ways":  from the future, and from the past. Many Jews of Jesus' day (and actually, the Greeks) thought of the Kingdom of God as largely a  future identity/reality/location. So when Jesus, in Matthew 4:17 announces that he, as King, is ALREADY bringing in the Kingdom,
    this not only subverted expectations, but sounded crazy....and like he was claiming to bring the future into the present. The Jews talked often about "this age" (earth/now) and "the age to come." (heaven/future). "Age to come" was used in a way that it was virtually synonymous with "The Kingdom." Scripture suggests that: The "age to come"  (the Kingdom)  has in large part already come (from the future/heaven) into "this age"  (in the present/on the earth by means of the earthy ministry of Jesus: King of the Kingdom. Thus, Hebrews 6:4-8 offers that disciples ("tamidim") of Jesus have "already (in this age) tasted the powers of the age to come." In Jesus, in large part, the age to come has come. The Future has visited the present,



    "The presence of the Kingdom of God was seen as God’s dynamic reign invading the present age without (completely) transforming it into the age to come ” (George Eldon Ladd, p.149,The Presence of the Future.)
    Here are some articles that may help:

    -
    3)ELLIPSIS/HEMISTICHE:
    Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich).  The reader is of course supposed to fill in the blank on her own.  In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry-one used unconsciously by most readers of the Bible.  From "From the verse to the complete work"
    I have always felt that Mark's fuller quotation of Jesus ( "house of prayer for all nations") was an intentional emphasis for many and multiplex reasons, and that (thus) the mere quotation of "house of prayer" (without for all nations) in Matthew and Luke (compare all four gospel accounts here) made it all the more emphasized and underlined... conspicuous by its absence. Of course in Matthew's overarching Jewish context and audience, all the more need to emphasize the inclusivity of the invitatio
    Tzemah Yoreh's article on symmetry, parallelism and chiasm touches on the biblical use of the literary world device of hemstitch (PDF here) helps confirm the "temple tantrum as tageting racism" interpretation: 
    The two most common literary structures in Biblical literature are parallelism and chiasm. These structures exist in every book of the Bible and in units of every size ranging from a single verse to complete works. Almost every aspect of the structures in question has been discussed extensively in scholarship. One of the goals of this project is to use the macrostructures we have identified to examine one particular ramification of the structures in question--their role in larger exegetical questions.
    Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich). The reader is of  course supposed to fill in the blank on her own. In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry—one used unconsciously by most readers of the Bible. - PDF here
    I
    4)
    Double Paste
    This represents hitting the "CONTROL V" button, "pasting" two scriptures together, or "splicing" two scriptures into one new one.  Classic example is Jesus in the temple tantrum.
    ISAIAH 56:6-8 + JEREMIAH 7:11=MARK 11:16
    5)PROPHECY

    Prophecy
    It is helpful to think of prophecy as: a).not just fore-telling (predicting the future) but forth-telling  (telling forth truth) b)often having multiple applications and fulfillments, to different "contemporary worlds" and across time. We'll  used this diagram to illustrate: -Who was Immanuel? -Who does "out of Egypt, I have called my son" refer to ?

    -

    6)6 DEGREES OF SEPARATION/SOCIAL NETWORKING:
    Six Degrees of separation:
    "A documentary on networks, social and otherwise" (part 1):  

    Parts 23,  4 , 5, (not 6)  are also online -------------------
    Kraybill, in BIB 300's "Upside Down Kingdom," book, says,
    "The Kingdom of God is acollectivity--network of persons....more than a series of
    individualized email connectionslinking the King to each subject...[It] infuses the web of relationships, binding King and citizens togeter" -Kraybill (emphases mine)
    -------------- Check out  New Testament Social Networks by clicking here.  To see chart below, click it, then click again to enlarge:
    --- See also a preview of the book.

    "Thy Kingdom Connected: What the Church Can Learn from Facebook, the Internet, and Other Networks," by Dwight J. Friesen

    Do you and I have any surprising common Facebook friends?  Click here to find out
     
    See this:
    -----------
    -- Tell a few stories about your "One Great Person" worksheets and videos. Two of my greats are Wayne from Delano and Dack from "Dallas" !  Take home lesson: don't betray a friend for (literally) a million dollars!
    (story here)   This week';s "COMMUNITY"  topic is "Greatness, Leadership, Power."
    r
    The symbol suggests that a biblical model/worldview often looks like the CEO/top-down model turned downside up.. Jesus came to serve.              The last shall be first.                          That's who is great in the Kingdom  economy:                                     The one who serves                                                The one who has splagchizomai.. Jesus said in it yet another chiasm:
    But those who exalt            themselves will be               humbled, 
    and those who humble     themselves will be                exalted
    (Matt 23:12)   Tonight we meet a couple of great contemporary servant-leaders: like this little sphepherdette/llamaherder I filmed in Peru.  She was leading a huge flock...just one tiny girl, with a sheepdog...and amazingly, leading effectively from _________________!" (See  from 1:30 to the end,   and freeze frame 2:05-2:09 if you didn't spot her).   If you didn't fill in the blank, see  Isaiah 30:21.  What a great leader!) (rest of that story here)    and like this guy with "splangizomai" glasses: Then of course, we'll look at Jesus' approach to greatness, leadership,  and power .
    Then we apply some "Three Worlds" theory to Matthew 18 and the topic of "Who is great?"
    As we study, apply as many literary world symbols as you can
    A video on that chapter featuring Keltic Ken: 
    Related outtakes: Of LITERARY WORLD note:
    • -This is the 4th of 5 teaching blocks in a parallelism.  Importance?
    • In a chiasm,  this block is  related to the second.  How so?
    • -Do you catch any chiasm?  (see below)
    • -the "2 or 3" is teh center of the "WITH YOU" inclusio, and "2 or 3"  language hyprelinks to Deuteronomy 17:, 6, 15
    • -There is a hyprelinked account in Matthew 16, there only Peter receives power to bind and loose, here all the disciples do
    • -The parable hyperlinks to Luke 15, but with a different context/TTP
    • Structurally, the last section of chapter 17 is connected
    • Two inclusios place this section in the middle of a unit about taxes/rights  and children.  Implications---

    If you have your computer tonight, Scriblink some diagrams with me: Of Historical World note:

      • What did you learn about a millstone from tonight's video clip?:





      • Rob Bell's discussion of the Bible and binding and loosing
      must be
      read, wrestled and reckoned with..
      It's the "YOKE" chapter of "Velvet Elvis".. Thanks to Zondervan, a free online read, pages 40-69 here.
      ---
      Page 22 of Syllabus,Matthew 18 Outline
      (by Greg Camp/Laura Roberts):
      Question #1: Who is Greatest?
      2-17 Responses (each are counter proposals):
      2-10 Response #1: Children
      2-4 Counter Proposal: Accept children
      5-9 Threat: If cause scandal
      10 Show of force: Angels protect
      12-14 Response #2: Sheep
      12-14 Counter Proposal: Search for the 1 of 100 who is lost
      15-17 Response #3Brother who sins (counter proposal)
      15a Hypothetical situation: If sin
      15-17 Answer: Attempt to get brother to be reconciled
      17b If fail: Put him out and start over
      18-20 Statement: What you bind or loose
      21-22 Question #2How far do we go in forgiveness?
      23-35 Response #1Parable of the forgiving king/unforgiving servant
      ----------------Read verses 15-17 and then ask yourself: "What did it mean in their historical world to treat  people like



      "tax collectors and sinners?"
      Two answers
      1)Don't allow them in your bounded set.
      2)How did Jesus treat  tax collectors and sinners? In a centered set way. Tony Jones writes: 
      but because anyone, including Trucker Frank, can speak freely in this  church, my seminary-trained eyes were opened to find a truth in the Bible that had previously eluded me.”...That truth emerged in a discussion of Matthew 18's "treat the unrepentant brother like a tax collector or sinner.":
      "And how did Jesus treat tax collectors and pagans?" Frank asked aloud, pausing, "as of for a punchline he'd been waiting all his life to deliver,"....., "He welcomed them!""
      More on Trucker Frank here; he can interrupt my sermons anytime..
      NOTE: don't forget how bug CHIASMS can get.. see Genesis 6:
      ----------------------------------------------------------------
      Click links on "literary world" discussion of the passage:

      -------------------
      We might see the whole unit as a chiasm with inclusio.  See below (copied from here):
      Jesus foretells His death: Matthew 17:22-23
      A. Jesus speaks of giving freely/sacrificing self: Matthew 17:24-27
      B. Little children are the essence of the kingdom: Matthew 18:1-7
      C. Sacrifice the body for the sake of the kingdom: Matthew 18:8-9
      D. Do not despise what God values: Matthew 18:10-14
      E. Entreating a brother about sin or offense: Matthew 18:15-17
      >>F.Agreement between Heaven and Earth:   Matthew 18:18-20
      E. Entreating a brother about sin or offense: Matthew 18:21-35
      D. Do not despise what God values: Matthew 19:1-9
      C. Sacrifice the body for the sake of the kingdom: Matthew 19:10-12
      B. Little children are the essence of the kingdom: Matthew 19:13-15
      A. Jesus speaks of giving freely/sacrificing self: Matthew 19:16-20:16
      Jesus foretells His death: Matthew 20:17-19
      -- HERE is the actual quiz for week 5: Mix and match.. -------------------------------------------------------------------------------------------------------------- PAGE 1 1___ 2___ 3___ 4___ 5___ 6___ 7___ 8___ 9___
      10___ a) Chiasm: Greek word for letter 'X.'  A literary device that follows an 'X' or ABBA pattern or reversal; mirror image.  Example: "the first shall be last, the last shall be first" b). Subversion of Empire: The story of Jesus offers a counter-story to the dominant story/worldview of his day c)The Three Worlds:  Literary (created by the text), Historical (behind the text). Contemporary (in front of the text) d).Intercalation  (Sandwiching); a literary technique in which one story/narrative is inserted into the middle of another story/narrative.  Example.  The temple tantrum is inserted in the middle of the fig tree episode in Mark 11. e). Intertextuality (Hyperlinking): cross-referencing, secripture quoting  or referencing another scripture.    Example: Jesus quotes Isaiah 56: "My house will be a house of prayer for all nations." f) Parallelism/Recurrence: a word, phrase, or idea is intentionally repeated throughout a text.  Example: the five teaching blocks of Matthew. g). Centered Set: Though it has a boundary, it is defined by direction of   persons relative to the center (towards/ away) h).Inclusio: a literary device in which a word, phrase, or idea is included at the beginning and ened of a  text (and sometimes in the middle).  Example: the "with you"s of Matthew 1:23 , 18:20 and 28:20 i). Bounded set: Defined by boundaries, who is in or out --------------------------------------------------------------------------------------------------------------------- PAGE 2 _ _ 1___ 2___ 3___ 4___ 5___ 6___ 7___ 8___ 9___ 10___ a) Prophecy: foretelling or forthtelling; often having multiple applications and fulfillments, to different "contemporary worlds" and across time. b) hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally leaving out the "...for all nations" clause. c)Fuzzy set: a set where the boundaries are fuzzy: “when does a hill become a mountain?” or “when did Peter become a disciple?” d) double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11 e) Kingdom: in Jesus, in large part, the “age to come” has come. The Future has visited the present. f)Social networking/6 degrees of separation: people/themes are more related/ interconnected than it would seem  
      ------------------
      Next week due:
      - Chapters 4 and 6 as per syllabus
      -"Radical Loving Care""-remember, you can do the study questions listed in syllabus OR a 1-2 page summary/review of the book
      -NOTE: Since we'll be doing the three Philemon worksheets in class tonight,
      that means NO MORE HOMEWORK except your Philemon paper..



      ">