VIDEO: Nelu Brie ‘Vino dupa mine’ Evanghelizare cu Fratii Timofte – Biserica Betleem Beclean 15 Februarie 2014

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Mă însor! Măi, tu nu eşti întreg…

Din poza- Ea: ‘El m-a cerut!’  El: ‘Ea a spus DA’

Simion Cure  avea tare multa ironie pentru “holteii” batrani care nu gaseau, in puzderia de fete din tara, una care sa le fie sotie. Ii cam lua peste picior si-i cam impingea de la spate. Asta nu insemna ca nu le era prieten. Dimpotriva!

Un astfel de “holtei” a venit intr-o zi bucuros la “mosu” cu mesajul:

– “Tata Cure, ma insor!”

Credea ca-i face mosului o bucurie si ca a scapat de glumele spuse pe seama lui. Simion Cure l-a privit o clipa uimit, a macinat ceva in mintea lui pusa mereu pe sotii, si i-a raspuns:

– Ma, tu nu esti intreg …”

Surprins, intristat dintr-o data si putin jignit de replica “mosului”, tanarul a mormait:

– “Ce vreti sa spuneti, frate Cure ? Pana mai ieri ma impingeati de la spate … si acum ? Ma faceti nebun …”
Zambind cu toata fata, mosul a spus:

– “Ma, tu nu intelegi? Eu ma mir de tine ca, in sfarsit, ai inteles ca nu esti intreg. Numai cine isi intelege aceasta realitate isi cauta cealalta … jumatate. Numai un baiat care stie ca-i lipseste ceva, ca nu este intreg asa cum este, se uita dupa o sotie. Ma bucur ca ti-a venit si tie mintea la loc si o iei pe calea tuturor barbatilor.”

Daniel Branzei ‘Amintiri cu sfinti’

Descoperind zidul Ophel, construit de Solomon in Ierusalim, cetatea lui David, cu 3,000 de ani in urma

zidul astazi – photo credit news.nationalgeographic.com

Jacob Phish: „Incepand de astazi, oamenii vor putea sa mearga printre ruinele primului templu, sa atinga pietrele, sa se bucure si sa invete despre inca o alta perioada a arheologiei orasului Ierusalim.”

In urma cu 3,000 de ani, zidarii au construit aceste ziduri pentru a apara Ierusalimul. Dovezile arheologice arata ca persoana  care a ordonat si a supravegheat aceasta constructie a fost regele Solomon.

Eilat Mazar: Realitatea a fost ca a fost o fortificatie foarte priceputa si una foarte sofisticata. A fost construita de catre regele Solomon Aceasta este doar o parte din ea si este foarte uimitoare. Ati vazut aceste ziduri, ziduri uriase din piatra, care sunt foarte lungi. Arheologul Eilat Mazar a descoperit zidul, numit Ophel, chiar mai jos de muntele templului din Ierusalim. L-a restaurat si i-a spus povestea intr-o carte numita ‘Descoperind zidul lui Solomon din Ierusalim’.

Mazar crede ca Biblia face referire la aceasta zona in prima Carte a Imparatilor unde scrie: ‘Pana si-a ispravit de zidit casa Lui, casa Domnului si zidul dinprejurul Ierusalimului..’ O mare parte din ziduri pot fi vazute, pot fi atinse si gasim multe elemente despre care vorbesc sursele biblice.

Alte exemple tangibile includ o podea, care Mazar crede ca a facut psrte dintr-o cladire imparateasca distrusa in 587 inainte de Hristos, cand babilonienii au cucerit Ierusalimul. Excavarea a descoperit si structura numita  ‘Postul de Garda’, care ar fi aratat asa, acum 3,000 de ani.

Screen Shot 2014-02-15 at 8.35.48 AM

cum ar fi aratat zidul cu 3,000 de ani in urma (poza din video)

Primarul Ierusalimului, Nir Barkat, vede zidul nu doar ca pe o parte importanta in istorie, ci si ca un mod de a impartasi magia orasului vechi.

Maiorul Nir Barkat: Una din cele mai bune investitii in viitorul nostru este expunerea trecutului. Oamenii pot veni aici sa vada ca zidul este adevarat. Veniti si vizitati si intoarceti-va acasa ca si ambasadori ai pacii. [Zidul] demonstreaza ca Biblia este adevarata si ca in urma cu 2-3,000 de ani, Ierusalimul a fost centrul lumii.

Un video cu descoperirea zidului Solomonic ‘Ophel’

According to 1 Kings 3:1, King Solomon built „the wall of Jerusalem round about.”

VIDEO by Hebrew University of Jerusalem

Alte articole de interes

ENGLEZA

Vladimir Pustan – Scrisoare in exil – Biserica Sion Graz 26 Ianuarie 2014

photo credit jakarta.hmcc.net

Ieremia 29:1-11

Iată cuprinsul epistolei, pe care a trimis -o proorocul Ieremia, din Ierusalim, către rămăşiţa bătrînilor din robie, preoţilor, proorocilor, şi întregului popor, pe cari -i dusese în robie Nebucadneţar, din Ierusalim la Babilon,
2 după ce împăratul Ieconia, împărăteasa, famenii dregători, căpeteniile lui Iuda şi ale Ierusalimului, lemnarii şi ferarii au părăsit Ierusalimul.
3 Le -a trimes -o prin Eleasa, fiul lui Şafan, şi prin Ghemaria, fiul lui Hilchia, trimeşi la Babilon de Zedechia, împăratul lui Iuda, la Nebucadneţar, împăratul Babilonului. Ea cuprindea următoarele:
4 ,,Aşa vorbeşte Domnul oştirilor, Dumnezeul lui Israel, către toţi prinşii de război, pe cari i-am dus din Ierusalim la Babilon:
5 ,Zidiţi case, şi locuiţi-le; sădiţi grădini şi mîncaţi din roadele lor!
6 Luaţi-vă neveste, şi faceţi fii şi fiice; însuraţi-vă fiii, şi măritaţi-vă fetele, să facă fii şi fiice, ca să vă înmulţiţi acolo unde sînteţi, şi să nu vă împuţinaţi.
7 Urmăriţi binele cetăţii, în care v’am dus în robie, şi rugaţi-vă Domnului pentru ea, pentrucă fericirea voastră atîrnă de fericirea ei!
8 Căci aşa vorbeşte Domnul oştirilor, Dumnezeul lui Israel: ,Nu vă lăsaţi amăgiţi de proorocii voştri, cari sînt în mijlocul vostru, nici de ghicitorii voştri; n’ascultaţi nici de visătorii voştri, ale căror visuri voi le pricinuiţi!
9 Căci ei vă proorocesc minciuni în Numele Meu. Eu nu i-am trimes, zice Domnul.„
10 Dar iată ce zice Domnul: ,,De îndată ce vor trece şaptezeci de ani ai Babilonului, Îmi voi aduce aminte de voi, şi voi împlini faţă de voi făgăduinţa Mea cea bună, aducîndu-vă înapoi în locul acesta.
11 Căci Eu ştiu gîndurile, pe cari le am cu privire la voi, zice Domnul, gînduri de pace şi nu de nenorocire, ca să vă dau un viitor şi o nădejde.

Vladimir Pustan Graz 2014Am venit sa va vorbesc despre aceasta scrisoare, pe care sunt convins ca Dumnezeu o mai scrie inca odata pentru voi, aici la Graz. Daca ar fi sa vina un prooroc, cred ca Domnul i-ar pune pe inima si in minte sa spuna lucrurile acestea. La 21 de ani, Dumnezeu ii da slujba profetica lui Ieremia. Si nu numai ca Dumnezeu ii da o slujba profetica, dar ii spune ceva apasator, „Du-te si spune-le celor din Babilon care… Si care, ce faceau? Au stat intr-o tara straina, crezand ca vor sta cateva zile. Batranii vostri, parinti vostri, cei care au venit aici in Austria, au venit pentru cateva luni de zile. In Spania si in Italia se merge pentru cateva luni de zile. Te duci, castigi cativa bani, te intorci acasa. Dar lunile s-au facut ani. Copiii s-au nascut si au inceput sa mearga la scoala. Si dintr-o data, o dilema. Ce facem? Ii lasam, pana la urma sa invete nemteste? Plecam acuma in Romania, dar n-avem bani suficienti? Ati inceput sa va obisnuiti aici. Ati inceput, nu zic sa va ‘placa’ aici, ci sa va obisnuiti.

Vedeti, proorocii de acolo prooroceau, „Plecam acasa.” Va garantez ca e o proorocie extraordinara asta, de bine. In momentul cand un prooroc iti prooroceste de bine si iti spune, „Calea ta e buna,” il bati pe spate. Aici, de ex. i-a spus ca ‘nu veti mai sta mult in Babilon. Stati linistiti.’ Intra-devar, am invatat/ ati invatat limba lor din pacate. Copiii vostri se casatoresc cu fetele babilonience. Sunteti toata ziua cu capul in filmele care le vad babilonienii, cantati muzica lor, cititi cartile lor, va duceti prin magazinele lor, sunteti bine in Babilon. Dar sa stiti ca e de scurta durata acest Babilon. Duceti-va, pregatiti-va luati-va geanta in spate, luati-va bilete de avion, pentru ca veti pleca de aici.

Si vine Ieremia cu o scrisoare traznet si le spune cu totul altceva. „De cati ani sunteti in Babilon?”
„De doi ani.”
„Pregatiti-va, ca mai stati 68 de ani. Cei mai multi dintre care asculta proorocia mea,” zice Ieremia, „veti fi ingropati in Babilon.” Deci, veti muri in tara asta.
Dumnezeu ne scrie o scrisoare in dimineata asta pentru Biserica din Graz. Principiile sunt universal valabile. Ce vrea Dumnezeu de la voi? Eu stiu ca mi-e mai greu sa predic in Austria decat in Spania, predica aceasta, pentru ca in Spania, Italia, acolo unde nu sunt Romani decat din ultimii 10 ani, e mai usor de plecat. Gandul cu tara, inca-i mai bantuie pe multi. Si-au facut case in Romania, ca au zis ca se vor mai intoarce. Nu s-au mai intors la ele. Cand ma duc si ma interesez de copiii lor, imi dau seama ca vorbesc englezeste. Copii sunt la scoala acolo, si-au luat imprumuturi pe ani de zile, si-au luat casa, in momentul in care te-ai hotarat sa te bagi in banca pentru 25 de ani, nu te mai gandesti sa pleci poimaine, nu? Logic. Cea mai buna asigurare de a ramane pe loc este  banca.

Ce va cere Dumnezeu intr-o lume care nu-i a voastra? O sa va spun ceva. Cand o sa va simtiti bine in Austria, dvs. aveti o problema in inima. Cand o sa va simtiti bine [si] in Romania, aveti o problema. Noi nu ne putem simti bine pe pamantul acesta, nicaieri. Ati cautat fericirea, dar sa nu va simtiti bine. Casa noastra e sus. Aici suntem straini si calatori. Aici plangem si ne platim impozitele. Aici muncim, dar nu-i casa noastra. Lepadati mentalitatea asta de oameni care trebuie sa aveti pamantul. Dumnezeu ne-a pregatit noua cerul.

A venit la mine la usa, intr-o zi, doua femei. „Stiti, noi…” Stiam eu. Automat stii, cand iti merge tie cel mai bine in viata, iti apare la usa doi martori a lui Iehova, [chiar] cand te-ai bucura si tu de viata asta.
Apare si zice, „Vreau sa va duc o veste buna.”
„Mie???? La voi, 144,000 de oameni in cer e o veste buna, cand in Biblia mea sunt miliarde care poate sa mearga in cer? Voi aveti cerul limitat cu 144,000. E cat un teren de fotbal.” Vestea buna e ca Dumnezeu vrea sa ajungem acolo, dar sa nu ne placa pamantul. Vestea trista e ca inca mai avem de stat aici. Cand vine rapirea? Nu stiu. Ce sa faceti in timpul asta, pana vine Domnul?(11)

Ce sa facem pana vine Domnul?

1. Trebuie sa fiti credinciosi in viata de zi cu zi. Vedeti vers. 5 & 6, ce le spune Dumnezeu, ‘5 ,Zidiţi case, şi locuiţi-le; sădiţi grădini şi mîncaţi din roadele lor! 6 Luaţi-vă neveste, şi faceţi fii şi fiice; însuraţi-vă fiii, şi măritaţi-vă fetele, să facă fii şi fiice, ca să vă înmulţiţi acolo unde sînteţi, şi să nu vă împuţinaţi. Intotdeauna, cand un prooroc vine,  sa-ti prooroceasca ceva sau sa-ti dea o solutie pentru ceva de obicei, solutiile incep cu 7 zile de post, 7 barbati si noi ne-am astepta sa fie niste solutii spirituale, sa facem asta, sa facem cealalta. Domnule, vine proorocul si le zice, „Ziditi-va case, saditi-va vii,, insurati-va, faceti nunta. Ce vedeti dvs. ceva spiritual aici? Sa-ti faci casa si sa faci prunci. Nimic spiritual.  Si totusi Biblia zice ca e.

Ascultati-ma. Stiti in ce lume traim acuma? Intr-o lume in care familia e facuta praf. Traim intr-o lume in care e ceva consensual totul. Se trezesc copiii ca au doua mame sau doi tati acasa, nu mai stiu. Au ajuns ca si pe certificatele de nastere sau pe buletinele din Romania sa nu mai scrie numele tatalui si numele mamei, ca nu mai suna bine. Scrie doar numele parintilor, ca sa poata sa fie oricine. Ca sa se rupa ideea din cap ca familia este formata din  mama si din tata. Deci si la noi in Romania vine sfarsitul. Cand am fost in Suedia, in urma cu cativa ani de zile intr-o biserica, la o biserica suedeza mi-au spus ca pastorul lor e in puscarie de un an si trebuia sa vina saptamana viitoare. In Europa, in Suedia. Dar cum pastorul e in puscarie? M-am gandit  ca a furat casa de la biserica, cu bani, nu? Asa-i la noi, primul gand e asta. „Nu frate,” mi-au zis. „A zis ca homosexualitatea e de la Satana si au fost cativa homosexuali in sala, l-au filmat si i-au dat un an de zile.” Trebuia sa iasa din puscarie; eu am plecat acasa. Nu are multi membri, desi la un moment dat, biserica penticostala suedezaera mare, dar s-a facut praf si pulbere cand s-au bagat in politica. Sunt de vanzare bisericile in Suedia. Erau vreo 20 in biserica, oameni hotarati si pastorul, om hotarat. Acuma, erau cu totii curiosi sa vada ce va zice dupa un an de puscarie. Eu stiu povestea de la ei din biserica. La prima predica, cand a venit, iarasi au venit homosexualii cu camera si ziaristii toti si a venit si el si a zis, „Fratilor, stiti ca am stat un an de zile la Bahamas inchis. Am avut parte sa pregatesc predici cate vreau eu. Am intrat in puscarie pentru ca am zis ca homosexualitatea e de la Satana, de la diavolul, nu de la Dumnezeu. Ei bine, vreau sa va spun ca nu m-am razgandit.” Iarasi l-au filmat, iarasi l-au dus. Va rog sa notati asta… in Europa noastra libera. Europa noastra libera, fara Dumnezeu. Libera de tot.

Atunci, ce zice Biblia? Sa fiti voi normali, in Graz. Va trebui sa demontati un mit. Generalizarea, cum am vorbit aseara, ca Romanii sunt harnici, dar crestinii, in mod special: case curate, copii, famili puetrnice. Cea mai mare evanghelizare pe care o puteti face voi, stiti care este? Duminica dimineata sa va vada masinilie parcat pe aici, familiile coborate din masina, sotul, sotia cu bibliile susuoara, pruncii dupa voi si intrati in biserica.

Iosua a spus-o clar. „Voi faceti ce vreti voi. Dar, cat despre mine si despre casa mea, noi vom sluji lui Dumnezeu.” Adica, noi vrem sa-i fim credinciosi lui Dumnezeu in viata de zi cu zi. Biblia zice ca fie ca mancam, fie ca bem, fie ca facem orice altceva, sa facem ca pentru Domnul. Voi nu lucrati pentru patroni, asta vreau sa intelegeti voi. Romanii, crestinii, nu lucreaza pentru patroni. Ei lucreaza pentru Dumnezeu. Patronii nu au angajati oameni, ci patronii au angajati ingeri. Voi trebuie sa pricepeti ca Dumnezeu si oamenii va judeca, nu dupa Duminca, ci pentru zilele care urmeaza. Voi trebuie sa fiti credinciosi in lucrurile marunte si obisnuite ale vietii. M-am dus cu un frate la Evanghelizare in Romania in zilele acestea, am oprit la Peco si am luat ceva apa si cafea si ne-a dat inapoi de 5 ori mai mult decat i-am dat noi bani. A crezut ca a fost bancnota mai mare. La care i-a spus, „Doamne, ati gresit.”
„Ba, n-am gresit.”
„Ba ati gresit, Doamna.” Aia se certa, ‘cum, pe mine ma faceti gresita?’
I-a zis, „Mi-ati dat de cateva ori mai mult decat banii care vi i-am dat.” La care, ea a palit.
Zice, „De cand lucrez aici, de 8 ani, nimeni n-a mai venit sa spuna lucrul asta. Voi de pe ce lume sunteti?” Din ce lume trebuie sa fiti voi aici? Cinstiti, oamenii trebuie sa stie ca sunteti de cuvant.

2. Implicati-va activ in societate.  Acesta este al doilea lucru pe care Ieremia il spune. 22:41

Vladimir Pustan Sion Graz 26-01-2014
Ce sa facem cu Isus

VIDEO by Muresan Calin

Ce e NOU la PAGINA Vladimir Pustan

Roma Antică a fost un Super-oraş – Ancient Rome, the Supercity

Roman Empire Map – Roma Antica photo credit ro.wikipedia.org  Provinciile Imperiului Roman în perioada sa de glorie

You can read extensively about the fall of Rome here- http://ancienthistory.about.com/od/fallofrome/a/EndofRome.htm
including theories about the fall of Rome, link to article on the European nations that rose out of  the Roman empire’s ashes, nine peoples of nonRoman origins with an impact on the Fall of Rome, and links to the Emperors of Rome. Be prepared to spend some time navigating the interesting historical data links on the page.

In LIMBA ROMANA
Câteva statistice despre Roma antică, super-oraşul imperiului Roman care a căzut in anul 476.

Grecia capitulează în față nou-născutei civilizații romane, care s-a extins inițial doar în peninsula italică, ulterior în toată Europa. În perioada expansiunii sale, Roma a întâlnit cea mai mare rezistență din partea coloniilor feniciene din Cartagina, învinse doar la finalul secolului al III-lea î.Hr. Roma a fost inițial condusă de o serie de regi, pentru ca apoi să devină Republică, apoi în dictatura lui Sulla șiCezar și să sfârșească printr-un imperiu, condus de Augustus în secolul I î.Hr. Cel mai mare teritoriu roman s-a înregistrat în secolul II, în timpul împăratului Traian, când imperiul se întindea până la coastele Mediteranei în sud, și toată Europa până la Rin și Dunăre în nord (moment în care conținea și provincia Dacia). (Vezi aici lista cu Provinciile Imperiului Roman)

1) Primele apartamente din blocuri(un numar de 40 000) au existat fiecare cu peste 5 etaje.
Apartamentele din blocuri intreceau casele familiale cu 20:1.

2) Piata lui Traian primul Mall,
avea o inaltime de patru etaje
in care  se aflau 150 de magazine si birouri.

3) Muntele Testacio,
primul deposit de deseuri din lume,
a fost peste 53 de metri inaltime si a continut peste 53 de milioane de bucati de gunoi.

4) Apa potabila de la robinet
era disponibila in casele de  bogati;
proprietarii plateau o taxa de utilizare antica
bazata pe marimea tevilor si folosinta

5) Orasul avea un serviciu postal
si chiar un ziar publicat zilnic.

6) Primul sistem de ajutor social din lume.
putea distribui cereale gratuite pana la peste 300 de mii de familii in fiecare an

7) Roma avea angajati de curatatori de strazi, dirijori de trafic, pompieri,
chiar si pompe funebre care inmormantau pe romani in afara zidurilor orasului.

8) Populatia Romei avea un milion de locuitori in anul 1 dupa Christos.
Au trecut 1800 de ani pana ce un alt oras (Londra) sa depaseasca acest numar.

9) Hipocaustul, a fost primul sistem de incalzire centrala prin care se canaliza gas cald si aer pe sub pardosele.

10) Ingineriiau perfectat o forma de beton similara cu cimentul de astazi, pe care ei il foloseau la construit…

11) Circus Maximus,
cea mai mare arena de sport facuta vreodata,
avea o capacitate de cinci ori mai mare decat Stadionul Yankees care are o capacitate de peste 57 de mii de locuri.

12) Panteonul,
cel mai mare dom construit din beton, timp de peste 18 secole.

13) Roma a avut cel mai bun sistem de aprovizionare cu apa in lumea antica
11 conducte de apa aduceau peste 200 de milioane de galoane de apa in oras, in fiecare zi.
Au existat 1300 de fantani publice cu apa potabila, si 144 de veceuri publice.
Toata apa aceasta s-a scurs dupa aceea in Cloca Maxima, primul sistem de canalizare din lume, care este folosit si astazi.

Coplesit de Creatia lui Dumnezeu – Frumosul Oregon si Cascada din Raul Columbia in valea inghetata – Frozen Columbia Gorge and waterfall of Oregon

Prin muntii statului Oregon

Finding Oregon from Uncage the Soul Productions on Vimeo.

Valea Willamette, Oregon

An Oregon Frozen from Uncage the Soul Productions on Vimeo.

D.A. Carson – Adams Lecture Series: Why Did Jesus Speak in Parables? Matthew 13:10-17, 34-35 Part 1

Part 1 February 11, 2014 at Southeastern Baptist Theological Seminary, Dr. D A Carson of Trinity Evangelical Divinity School, Deerfield, Illinois.

D A CarsonD A Carson: Why does Jesus tell stories? Why the narrative parables? Well, it’s easy enough to list some wrong answers, or at least, reductionistic answers.

  1. Jesus used them as illustrations. He was a good homilitician; so He’d make a point, then He would illustrate it,  tell a story. But then, you have a hard job understanding [Matthew] chapter 13:11-12. „Why do you speak to the people in parables?” the disciples ask in verse 10. And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. (verse 11) 12 For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. 13 This is why I speak to them in parables. In this passage it doesn’t seem like parables are used for illustrative purposes, to make things clearer.
  2. Others say He told parables because He favors the enigmatic, the thought provoking, the open ended, rather than truths and propositions. And so, some who take this stance look at verse 34 All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. 35 This was to fulfill what was spoken by the prophet:
    “I will open my mouth in parables;
    I will utter what has been hidden since the foundation of the world.” [so some will say,]”And so, if we are going to preach effectively today, then we should tell stories, in order so be enigmatic. Away with this tough propositional down the line thunder from heaven stuff. Tell stories!”

The ways in which Jesus speaks:

  • But, although Jesus can certainly be enigmatic, and He can tell stories in order to illustrate something, yet He also preaches in other genres.
  • He preaches with wisdom type utterances, where „it’s either this or that”. There are two ways, one that is broad and  large and leads to distruction. Another that is narrow and leads to life. There are 2 kinds of trees, one that produces good fruit, one that produces bad fruit. And so on. These are wisdom type structured.
  • Moreover, He can preach in apocalyptic type categories.
  • He can use provers.
  • He can use extended discourse
  • Lament
  • Exposition of Old Testament texts
  • Non-narritival extended  metaphors, as in John 10 and the shepherd, John 15m the vine.
  • Dialogue
  • Provocative questions

So whatever [Matthew] 13:34 means, it does not mean that the only way He preached was using parables. All you have to do is read the New testament to discover that’s  not true. When He says He did not say anything to them when using a parable, what it means is, in the course of His regular preaching, He regularly had parables.

Others say He told parables in order to hide things from the non-elect. After all, we did read verses 11-12, which certainly  sound as if part of the purposes of parables is to hide things. Yes, but then there is verse 34-35. All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. 35 This was to fulfill what was spoken by the prophet:
“I will open my mouth in parables;
I will utter what has been hidden since the foundation of the world.

At this juncture, it seems that parables are disclosing things, not hiding them. So the question is: Why did jesus tell parables? I think there is some element of truth in these  and other answers that could be given, but let me give you two overwhelming reasons why Jesus told parables. Before I do, I am going to read [Matthew] 13:10-17, and then some verses at the end of the chapter:

10 Then the disciples came and said to him, “Why do you speak to them in parables?”11 And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12 For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. 13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 Indeed, in their case the prophecy of Isaiah is fulfilled that says:
“‘“You will indeed hear but never understand,
and you will indeed see but never perceive.”
15 For this people’s heart has grown dull,
and with their ears they can barely hear,
and their eyes they have closed,
lest they should see with their eyes
and hear with their ears
and understand with their heart
and turn, and I would heal them.’
16 But blessed are your eyes, for they see, and your ears, for they hear. 17 For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.

Verses 34-35  34 All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. 35 This was to fulfill what was spoken by the prophet:“I will open my mouth in parables; I will utter what has been hidden since the foundation of the world.”

52 And he said to them,“Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”

So then, let me give 2 reasons why Jesus spoke in parables. This is not an exhaustive list:

1. Jesus tells parables because, in line with Scripture, His message blinds, deafens and hardens.

Now, reread verses 10 & 12, and you will see right away that there is a contrast  that is set up. And once the contrast  is set up, then the rest of the passage  is divided into 2 parts. So, verse 10- the question: Why do you speak to people in parables? Then, Jesus divides His answer in 2 parts, setting up a contrast: „Cause the knowledge of the kingdom of heaven has been given unto you,” that’s positive. „But, not to them.” That’s negative. „Whoever has will be given more, they will have in abundance,” that’s positive. „Whoever does not have, even what they have will be taken from them,” that’s negative. And then, the negative is further expounded in verses 13, 14, and 15. And then the positive is expounded in verses 16, 17, and 18. That’s the structure of these verses.

But the negative side, which we’re going to focus on first, verses 13, 14, and 15  is largely cast, in terms of quotations from Isaiah 6. In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple.2 Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called to another and said:
“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!”
The very foundations shake and Isaiah testifies that he is a lost man. In the previous chapters he’s pronouncing the woes of God, the condemnations of God against corruption and greed, and idolatry, against evil and all of its forms. Against drunkenness and debauchery, and lack of faith. „Woe to you, woe to you,” and now, he sees God and he says, „Woe to me, I am a man of unclean lips, and I live among a people of unclean lips and my eyes have seen the King.” „THE KING”, not the king who just died, King Uzziah, „My eyes have seen the KING, the Lord Almighty.” One of the seraphim takes a live coal from the altar, touches Isaiah’s lips, after all, he’s said he’s a man of unclean lips. Now, coal from the altar touches his lips to clean him up, as if to say: It takes the sacrifice that God has ordained to clean you up. And the angel said, „ “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And the, for the first time in this chapter, God speaks. Its almost as if He’s asking a rhetorical question to the counsels of heaven, “Whom shall I send, and who will go for us?” And Isaiah says, „Here am I, send me.” Don’t misunderstand this. He’s nor saying, „I’m your man, God. Bring it on!” In the context it’s just the opposite. He’s saying, „Excuse me, would I do? Pleaaaaaase? Could you use me?” Away with this arrogance  with which people approach ministry. God says, „Go. This is what you have to do.”

Go, and say to this people:
“‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’
10 Make the heart of this people dull, and their ears heavy, and blind their eyes;
lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.”

How would you like that preached at your ordination service? And [then], Isaiah says the obvious thing, „I understand there are cycles in preaching, but for how long? When will revival finally come? I mean, I preach faithfully all this time and all of these bad things are happening, when will revival start? How long, Lord? And the answer, in verse 11:

11 Then I said, “How long, O Lord?”
And he said:
“Until cities lie waste without inhabitant,
and houses without people, and the land is a desolate waste,
12 and the Lord removes people far away,
and the forsaken places are many in the midst of the land.
13 And though a tenth remain in it,
it will be burned again, like a terebinth or an oak,
whose stump remains when it is felled.”
The holy seed is its stump.

„That’s how long. You’ve got a whole life ministry where there is nothing to show  at the end of it except waste and condemnation. That’s your job Isaiah. Go.” And the only spark of hope in the entire chapter is the last two lines.
13like a terebinth or an oak,
whose stump remains when it is felled.”
The holy seed is its stump. 
When that stump left, the structure of the book of Isaiah is set up again in chapter 11, one of the great passages of hope. „A shoot will come up from the stump of Jesse. And now you have a Christological promise that ends in apocalyptical transformation until  the whole world is filled with the knowledge of the Lord, and the waters cover the sea.But of course, you would have to remember, that would take place 700 years after his ministry.
And these are the words that Jesus quotes, when He explains what He is doing with His parables, these words from Isaiah. Probably the closest connection in the New Testament is found in John 8:45, Jesus says to some of His opponents, „Because I tell you the truth, you do not believe Me.”  Note, that’s not a concessive. „Although I tell you the truth, though you do not believe Me.” That would be bad enough.  But He says, with a causal, „Because I tell you the truth, you do not believe Me.” In other words, it is the truth itself, for some people, that blinds. It is the truth itself that hardens. It is the truth itself  that guarantees unbelief.
If you talk to a culture which is absolutely steadfastly committed to the view that there are many ways to God, and you say the truth, that „There’s only one way to God”, you guarantee their unbelief. You guarantee that they think you’re a bigot. You guarantee that they are convinced that you are narrow minded, right wing and ignorant. It’s the very truth that causes offense, on occasion. Do you see? „Because I tell you the truth, you do not believe Me.” Thus, it is the faithful preaching of truth itself, which for some people , at some points in history guarantees unbelief.
So what are your options? Tell untruth? Trim the message? In effect, therefore Isaiah is commanded to harden them, not because He is saying, „I want to make you hard,” but because he’s commanded to preach the truth. And if he’s commanded to preach the truth to this particular group, at this particular point in history, then the effect is guaranteed. Namely that they will be hardened and blinded, coarsened and deafened. All he’s gotta do is preach the truth. And Jesus, we’re told, fulfills this text. He fulfills this pattern.
„In them,” verse 14 of Matthew 13 is fulfilled the prophecy of Isaiah, of „hearing, but never understanding, seeing, but never perceiving. 15For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes.

Of course, Jesus had earlier in Matthew indicated [that] there is a trajectory of unbelief. At the end of the Beatitudes, in Matthew chapter 5:11-12- 11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. There is a trajectory of unbelief. And Jesus brings that trajectory to fulfillment. Where Jesus is aware of how some are being blinded by light, He uses more parabolic teaching. That’s what he says in verses 11 & 12. In line with chap 7:6 He knows not to cast His pearls before swine. He is prepared to preach in such a way that they will not get it. That is part of judgment. And after all, that notion is found on occasion in the New Testament as well.

Do you recall what Paul writes to the Thessalonians in the second letter? 2 Thessalonians 2: 10 and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. 11 Therefore God sends them a strong delusion, so that they may believe what is false, 12 in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness. In other words, God hardens them. They love the lie? They don’t want to be saved? Can’t stand the truth? Then God, therefore, as it were, imposes the final judgment back into time. He sends them a strong delusion so they’re hardened in their delusion.

In other words, one of the reasons why Jesus tells parables is because, in line with Scripture, His message blinds, deafens and hardens. 
2. Jesus tells parables because in line with Scripture, His message reveals things hidden in Scripture. 
Now, focus on verses 34-35. We’ll come back to verses 15-18 in a moment. Once again, we discover Jesus appeals to an Old Testament text.34 All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. 35 This was to fulfill what was spoken by the prophet:
“I will open my mouth in parables;
I will utter what has been hidden since the foundation of the world.
This is a quotation from Psalm 78:2 I will open my mouth in a parable; I will utter dark sayings from of old Psalm 78 is one of the psalms called historical psalms. God unpacks, in a psalm, something of Israel’s history. But he does so in such a way, as to make certain points. You see, history is never exhaustive. You can’t possibly explain everything that happened, about anything. It’s inevitably selective. So that you can tell the same story from different perspectives by simply including or excluding certain details. So, it’s possible to tell the story of the civil war from the Northern perspective, and from a Southern perspective. It’s possible to tell the story of the Revolutionary war from the perspective of the Americans; it looks a little different in Britain. And in between there are… I speak now as someone born in Canada, there are the UEL’s, we call themThe United Empire Loyalists, thousands of them who went north of the 49 parallel, because they wanted to remain loyal to the crown. They look at things a little bit differently, too. In fact, some people have done their phd’s on the sermons of the UEL Christians vs. the sermons of the American Christians. And both are claiming Scripture. So, it’s possible to tell the story of America in grandiose and wonderful terms and how the pilgrim fathers came here and wanted freedom and so forth, and they wanted to build a new place where it was safe for the Gospel and to build a light, a city set on a hill. Then you can talk about their sacrifices and the way the 13 colonies grew on the east coast, and eventually moved west and settled. There was commerce and glory, they struggled with England in 1812, but nevertheless settled and yes, there was the shame of slavery, but we did get through that, and now we’ve come out the other side and we should be grateful for the grace of God in this respect, and at least we did eventually do the right thing and besides that, we came to the rescue of Europe, not once, but twice in the 20th century. And so on, and so on, and so on. We prevailed against communism simply by holding the line and being a robust economy until finally they collapsed. It’s all true. It’s wonderfully true.
But then, of course, somebody else could come along and tell a story: They came in here and took over the lands of the Indians and  they said there was freedom for all, but they still had slaves… and tell the whole story and slant it a whole different way. I could tell you similar store from Canada, of which I spring (come from). I can paint a pretty shameful story of what we’ve done to the inuit, the eskimo. I could do the same thing for the British Empire. I could do the same thing for parts of Chinese history. Because every country has some things for which to be proud and some things for which to be deeply ashamed.
So, how will Jews think of Israelite history? On the one hand, you could say, „You know, God chose us. Of all the nations of the earth, He chose us. That’s what Deuteronomy 10:7 says, He chose us because He loved us. He did choose us. And He made Jerusalem to be a city on a hill, too. He promised a great messianic King. He reveals Himself in glory at the tabernacle  that He has established Himself. He gave us a great body of law, the word of God, the books of the law. He gave us a man like Moses, raised up prophets again and again, and again. When we sinned, He rescued us. Yes, He sometime punished us, by sending us into exile, but He restored us back to Himself again and again. We are the people of God. All true.
And then you read Psalm 78. Now the psalmist presents the city of Israel in rather painful terms. They remind you a bit of Stephen’s speech  in Acts 7. That’s another sermon that begins with the history of Israel, but Stephen slants the history to show how often people rejected the revelation that God sent. God sent prophets and God sent the law, God sent various people He raised up to teach the people the way of God and they rejected them again and again, and again. So it’s not too surprising that when He sends the Messiah, they reject the Messiah too. He builds a whole theology that warrants a whole rejection of Messiah by reading Old Testament history.
And there’s something of that going on in Psalm 78. „Don’t you remember your own history?” He says. You look back at your own history, you see how many times people complained and whined and were disgruntled with God in the desert. And as a preface to this psalm, the writer says, „My people hear my teaching, listen to the words of my mouth..” Verse 2 in the NIV has, „I will open my mouth with a parable. I will utter hidden things, things of old.” You start asking: If they’re hidden, why does he go on to say, „Things we have heard and things our ancestors have told us.” If they’re things we have known and our ancestors have told us, why are they hidden things? Things that we have not known. But you see, that’s the way expounding is. Even when you know the data, as it were, the materials are there, there are new lessons that are being brought out. So that, when Steven for example, teaches from the Old Testament, the actual data that he refers to are all known. It’s common ground. It’s the raw data of history, but they’re so configured, that lessons are brought out  that we haven’t thought about at all. You see? ANd that’s what Psalm 78 is doing. It’s an historical Psalm that looks at Israel’s history to bring forth moral lessons, which most Jews at the time of the Psalmist, they’re not ready to hear about themselves. It’s a bit too hot, too privileged. They didn’t see their own history as a massive call for repentance.
And that’s what Jesus does Himself. He takes the Old Testament, and He now says things that have been hidden. Go back to verse 11. Why do you speak in parables? „Because the knowledge of the secret of the kingdom,” the NIV has, some translations have „the mysteries of the kingdom”. What does that mean „the mysteries of the kingdom”? Not the mysterious things of the kingdom. That’s not what mysteries means in the New Testament. The word mystery is used 27 or 28 times, with one variant. And in just about every case, the word mystery refers to that which has been hidden in the past, but is now disclosed. „So, I am going to tell you,” he says, „I’m going to make you understand, the mysteries of the kingdom.” Things that were hidden in the past, that are now disclosed.They’re hidden, but they’re hidden in plain sight. They’re in the text, but they’re hidden and nowI disclose them to you. The knowledge of the secrets of the kingdom of heaven has been given to you, not to them.
That is, Jesus tells parables now because in line with Scripture, His message reveals things hidden in Scripture. What does this mean? What does this look like? Take a look at the parable of the sower, which is the context in which Jesus says these things. What’s the parable of the sower about? You have to remember that most jews expected that when the Messiah came, He would come with a bang. There would be clear differentiation between the just and the unjust. The kingdom would be established. All you have to do is read the preaching of John the Baptist to see what that would look like. When He comes, He will gather the wheat into barns, and He will thoroughly clear His threshing floor, and pass the chaff into unquenchable fire. Matthew 3:11-12. That’s what Jews expected would happen when the kingdom came. And what Jesus says is: The kingdom is a bit like a farmer, who goes out to sow . He scatters seed here, there. Some of it falls on good soil, some of it falls on bad soil, the birds take it away… some places are rocky, shallow, that soil warms up the fastest in the spring, the seed germinates, looks as if it’s gonna be the most promising crop, and then the middle east sun pelts down and the plant keels over and dies. Other seed falls over amongst thorns and  the thorns choke the life out of it. But some seed falls on good ground with various degrees of productivity. That’s what the kingdom is like.
What? I thought it came with a bang. I thought God was gonna clean up the whole mess. You’re just making things confusing. And so, the parable is not understood by the people who are hearing it. And even the christians to be – believers, they don’t understand it as well, though Jesus does carefully unpack it for them in the following verses. How does that come from the Old Testament? But it does. It does. Take a look, for ex., at Daniel 2 -The great vision of Nebuchadnezzar’s dream. Daniel interprets the dream. The various body parts, then verse 2:34 „While you were watching,” Daniel says to Nebuchadnezzar, describing a dream, „a rock was cut out, but not by human hands. It struck the statue on its feet of iron and clay and smashed them. Then the iron , the clay, the bronze, the silver, and gold were all broken to pieces and became like chaff on a threshing floor in the sumer. The wind swept away without leaving a trace.” Here’s a vision of the kingdom of God, coming with a bang. And then, in the vision we read, „The rock that struck the statue  grew to become a whole mountain and filled the whole earth.” Now you got growth, not a bang.  But where is the evidence that jews got those bits put together as coming explanations of Christ?
Or, to take an example that’s better known, yet. In Caesarea Philippi (later in Matthew chapter 16), Jesus says, „Who do people say that I am?” Some say this, some say that. So he asks his own apostles, „What do you say?” Peter says, „You are the Christ, the Messiah, the Son of the Living God.” And Jesus responds, „You are blessed Simon, son of John, for flesh and blood has not revealed this to you, but my Father who is in heaven.” Great. But, does Peter mean by his confession what you and I mean? Do we confess that Jesus is the Christ? Nope. Because when you and  I confess that Jesus is the Christ, we cannot help but think of Christ crucified. Christ on the cross, dead, buried, risen again, ascended to the Father’s right hand. You see, we cannot help but think of the Father in these holistic categories. But those are not category that Peter understands, because when Jesus then goes on n the context of Matthew 16, to talk about His own impending death, Peter, having scored once theologically thinks to try again. „Never Lord, this shall never happen to you, Messiah’s don’t die, they win. Especially one like you, you can do all these nice miracles. This will never happen to you. You’re wrong on this one, Jesus.” Jesus wheels on him and says, „Get behind me Satan, you do not understand the things of God.” So then, why is Peter told he is blessed because he understands, because he confesses that Jesus is the Messiah? Because, while others are doubting that Jesus is the Davidic Messiah, the promised King, Peter, anointed by God Himself, really does grasp that Jesus is the Messiah, but he doesn’t have all the categories for Messiahship. He doesn’t see that this King must also be the suffering servant. He doesn’t see that this king will reign from a cross. He doesn’t see that. And the proof that he doesn’t see it carries on in the entire Gospel. He and the disciples are in the upper room. He still doesn’t know that the Messiah must die, even though 5 times, in Matthew’s Gospel alone, Jesus has unpacked that He’s the sort of Messiah  who must die and give His life. Well, tell me, is that announced in Scripture? Well, there’s the Passover, there’s Yom Kippur, there are passages like Isaiah 53. There are psalms, like Psalm 69 where the Davidic King is broken and crushed, betrayed by his own familiar friend. But you really cannot find any jews  of Jesus’ generation, before the cross, who simply got it together and believed that Jesus was simultaneously  the Davidic promised triumphant king and the suffering slaughtered  damned servant. But it was there in Scripture. They just hadn’t gotten it together.
One of the reasons Jesus tells parables, He says, is to unpack  this change slowly. In a way analogous  to what the historical psalms do: „I will open my mouth in parables, where you tell stories, compare things with things. I will utter things secret since the creation of the world.” But nevertheless, things  in the context of Psalm 78, your father knew about Isaiah 53,  and could get it together. Which is why when you read on in verse 16 „Blessed are your eyes because they see and your ears because you hear, for truly, I tell you, many prophets and righteous people long to see what you see, but did not see it. And to hear what you hear, and did not hear it. Even the Old Testament saints could not put all the pieces together, which is why at the end of the chapter, verse 52 „Therefore every teacher of the law, who has become a disciple in the kingdom of heaven is like the owner of a house that brings down in the store room new treasures as well. You open the Old Testament Scriptures, and now you’re putting them together in  things you haven’t seen before, they are truly there, but they have not been put together. They’ve been hidden a little bit.
Now, what can we learn from these passages? We could easily spend a half hour unpacking this. Let me summarize.
  1. We should gain wonder in worship where there is a fresh grasp about how God has put the Bible together. I have my professors here and they’re all trying to get me to read the Old Testament is a Christological way, and I see it, I’m beginning to understand what typology  is and I’m beginning to understand what the trajectories are that run from the New Testament to the Old Testament and all , but I don’t wanna be blasphemous or anything, but couldn’t God have done it a little more simply? Why not be just a bit more straightforward? God in His great wisdom reveals so very much, but he shadows and types and structures, and you don’t really get them all together until after the events and those with eyes to see look back and say, „Spectacular. Here is the mind of our God. First thing is wonder in worship where there is a fresh grasp about how God has put the Bible together.
  2. We should gain gratitude in humility, for the gift of seeing the truth about Jesus and His Gospel, because so many people do not see it. That’s a gift.
  3. We should gain discretion in witness where there is a hostile environment. For we, too, understand as I understood, as Jesus understood, as Paul understood that sometimes the environment is so hostile, that you must approach these things with a certain kind of discretion, understanding that the truth itself can blind and harden, and deafen, as well as reveal.

At Southeastern Baptist Theological Seminary

D.A. Carson – Adams Lecture Series: Why Did Jesus Speak in Parables? – Matthew 13:10-17, 34-35 from Southeastern Seminary on Vimeo.

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