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Power To Change

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week #2

Power to change.

Easter 07…

Make theme: no child. Is beyond the hope of tranfromation.

Child came to Jesus from all walks of life.
go over all kinds of situations…

Abandoned, sick. Spoiled, strong willed. Insecure.

There is a power to change.

John 20:11

Jesus Appears to Mary Magdalene

11 But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. 12 And oshe saw ptwo angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, q “Woman, why are you weeping?” She said to them, r “They have taken away my Lord, and I do not know where they have laid him.” 14 Having said this, she turned around and ssaw Jesus standing, tbut she did not know that it was Jesus. 15 Jesus said to her, u “Woman, why are you weeping? vWhom are you seeking?” Supposing him to be wthe gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Aramaic,2 x “Rabboni!” (which means Teacher). 17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to ymy brothers and say to them, z ‘I am ascending to my Father and your Father, to amy God and your God.’ ” 18 Mary Magdalene bwent and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.


The last Easter Sermons as Pastor of Church on the Way.

“Easters let… go and get go..”

Easter I didn’t plan ahead… God would start to happen that Is what I am supposed to do for easter… less long term planned then other series..

“John.. when mary madione.. begins to cluch at him… Jesus said… do not cling to me..”

Because the nature to the way you relate to me has to change… You have to relate but it has to be diffene. Do not cling… I’m not like what I was when I first helped you.. and how we walked together….. “Let Go.. and Get Go”

“let go”

ἅπτω 1aor. ἧψα, mid. ἡψάμην; (1) active, of a fire light, kindle (AC 28.2; LU 22.55); (2) middle; (a) literally touch, take hold of, hold (JN 20.17); of food touch, eat (CO 2.21); (b) figuratively and euphemistically ἅπτεσθαι γυναικός literally touch a woman, i.e. have sexual intercourse with a woman (1C 7.1); with the implication of conveying divine blessing or power through physical contact touch (MK 10.13; LU 8.46); in a negative sense harm (1J 5.18)


17. Touch. ƒ108B. Idiom B827. “To touch” is used for detention, or for diverting from any purpose. Or rather, “embrace me not,” or “cling not to me,” mee mou aptou, “Spend no more time with me now in joyful gratulations: for I am not yet immediately going to ascend to my Father—you will have several opportunities of seeing me again; but go and tell my disciples that I shall depart to my Father and your Father.” ver. 27. 2 K 4:29. 7:9. Mt *28:7, 9, 10. Lk 10[3]

uggestion, however, is a misunderstanding of John and is based on the translation of haptou as “touch” in the KJV and elsewhere.

The purpose of this ascent statement must have been to indicate to Mary that the way of relating to the resurrected Lord would no longer be through the physical senses because the ascent would terminate such encounters. Accordingly, clinging to the physical patterns of the preresurrected Lord was no longer possible. Even her efforts at revering a body in a tomb were gone because the tomb was empty



Verse 6: Being in the form of God; he was by nature in the very form of God. Two words are most carefully chosen to show the unchangeable godhead of Jesus Christ. The word which the Authorized Version translates being is from the Greek verb huparchein which is not the common Greek word for being. It describes that which a man is in his very essence and which cannot be changed. It describes that part of a man which, in any circumstances, remains the same. So Paul begins by saying that Jesus was essentially and unalterably God.


Jesus did not think it robbery to be equal with God; he did not regard existence in equality with God as something to be snatched at. The word used for robbery, which we have translated a thing to be snatched at, is harpagmos which comes from a verb meaning to snatch, or to clutch. The phrase can mean one of two things, both of which are at heart the same. (a) It can mean that Jesus did not need to snatch at equality with God, because he had it as a right. (b) It can mean that he did not clutch at equality with God, as if to hug it jealously to himself, but laid it willingly down for the sake of men. However we take this, it once again stresses the essential godhead of Jesus.[6]

Verse 7: He emptied himself; he made himself of no reputation. The Greek is the verb kenoun which means literally to empty. It can be used of removing things from a container, until the container is empty; of pouring something out, until there is nothing left. Here Paul uses the most vivid possible word to make clear the sacrifice of the Incarnation. The glory of divinity Jesus gave up willingly in order to become man. He emptied himself of his deity to take upon himself his humanity. It is useless to ask how; we can only stand in awe at the sight of him, who is almighty God, hungry and weary and in tears. Here in the last reach of human language is the great saving truth that he who was rich for our sakes became poor.


He goes on to say that Jesus was in the form of God. There are two Greek words for form, morphē and schēma. They must both be translated form, because there is no other English equivalent, but they do not mean the same thing. Morphē is the essential form which never alters; schēma is the outward form which changes from time to time and from circumstance to circumstance. For instance, the morphē of any human being is humanity and this never changes; but his schēma is continually changing. A baby, a child, a boy, a youth, a man of middle age, an old man always have the morphē of humanity, but the outward schēma changes all the time. Roses, daffodils, tulips, chrysanthemums, primroses, dahlias, lupins all have the one morphē of flowers; but their schēma is different. Aspirin, penicillin, cascara, magnesia all have the one morphē of drugs; but their schēma is different. The morphē never alters; the schēma continually does. The word Paul uses for Jesus being in the form of God is morphē;[8]

He took upon him the from of a servant; he took the very form of a slave. The word used for form is morphē, which we have seen means the essential form. Paul means that when Jesus became man it was no play-acting but reality. He was not like the Greek gods, who sometimes, so the stories ran, became men but kept their divine privileges. Jesus truly became man. But there is something more here. He was made in the likeness of men; he became like men. The word which the Authorized Version translates made and which we have translated became is a part of the Greek verb gignesthai. This verb describes a state which is not a permanent state. The idea is that of becoming, and it describes a changing phase which is completely real but which passes. That is to say, the manhood of Jesus was not permanent; it was utterly real, but it passed.[9]

Verse 8: He was found in fashion as a man; he came in appearance as a man for all to recognise. Paul makes the same point. The word the Authorized Version has translated fashion and which we have translated appearance is schēma, and we have seen that this indicates a form which alters.[10]

Because he humbled himself, God exalted him; and he highly exalted him, hyperypsoµse, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was (Jn. 17:5), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, [11]

highly exaltedGreek,super-eminently exalted” (Eph 4:10).[12]

highly exalted Him. Christ’s exaltation was fourfold. The early sermons of the apostles affirm His resurrection and coronation (His position at the right hand of God), and allude to His intercession for believers (Acts 2:32, 33; 5:30, 31; cf. Eph. 1:20, 21; Heb. 4:15; 7:25, 26). Hebrews 4:14 refers to the final element, His ascension. The exaltation did not concern Christ’s nature or eternal place within the Trinity, but His new identity as the God-Man (cf. John 5:22; Rom. 1:4; 14:9; 1 Cor. 15:24, 25). In addition to receiving back His glory (John 17:5), Christ’s new status as the God-Man meant God gave Him privileges He did not have prior to the Incarnation. If He had not lived among men, He could not have identified with them as the interceding High-Priest. Had He not died on the cross, He could not have been elevated from that lowest degree back to heaven as the substitute for sin. name … above every name. [13]

he word translated “exalted to the highest place” actually means superexalted.157 Some scholars have taken the word in a comparative sense, that God exalted him more than before. Thus they seek a new position for Jesus after the ascension.158 Others, however, point out that this is a superlative degree. He was exalted “to the highest,” a contrast which compares the lowliness of the “death of the cross” (v. 8) with the exaltation of restored glory.159 Finally, many interpret this in the context of the human Jesus. The hymn describes the exaltation of humanity in Christ.1[14]

Eph. 1:20–22;

20 that he worked in Christ wwhen he raised him from the dead and xseated him at his right hand yin the heavenly places, 21 zfar above aall rule and authority and power and dominion, and above bevery name that is named, not only in cthis age but also in the one to come. 22 And dhe put all things under his feet and gave him as ehead over all things to the church, 23 fwhich is his body, gthe fullness of him hwho fills iall in all.


1:20 worked in Christ: The resurrection of Christ from the dead was the expression of God’s power. The Resurrection is also proof of what God can do in us and for us. seated Him: Christ Jesus was not only raised from the dead; He was given a position at the right hand of God. Jesus received this position as the Son of David in fulfillment of the messianic prophecies of Pss. 2; 110. Jesus Christ will remain at the Father’s right hand until the enemies of God have been subjugated and it is time for Christ to return[16]


Rev. 5:13).

Heb. 1:3

Heb. 2.17

Someone has called this story the greatest recognition scene in all literature. To Mary belongs the glory of being the first person to see the Risen Christ. The whole story is scattered with indications of her love. She had come back to the tomb; she had taken her message to Peter and John, and then must have been left behind in their race to the tomb so that by the time she got there, they were gone. So she stood there weeping. There is no need to seek for elaborate reasons why Mary did not know Jesus. The simple and the poignant fact is that she could not see him through her tears.

Her whole conversation with the person she thought to be the gardener shows her love. “If you are the man who has removed him, tell me where you have laid him.” She never mentioned the name of Jesus; she thought everyone must know of whom she was thinking; her mind was so full of him that there was not anyone else for her in all the world. “I will take him away.” How was her woman’s strength to do that? Where was she going to take him? She had not even thought of these problems. Her one desire was to weep her love over Jesus’s dead body. As soon as she had answered the person she took to be the gardener, she must have turned again to the tomb and so turned her back on Jesus. Then came his single word, “Mary!” and her single answer, “Master!” (Rabbouni is simply an Aramaic form of Rabbi; there is no difference between the words).

So we see there were two very simple and yet very profound reasons why Mary did not recognize Jesus.

(i) She could not recognize him because of her tears. They blinded her eyes so that she could not see. When we lose a dear one, there is always sorrow in our hearts and tears shed or unshed in our eyes. But one thing we must always remember—at such a time our sorrow is in essence selfish. It is of our loneliness, our loss, our desolation, that we are thinking. We cannot be weeping for one who has gone to be the guest of God; it is for ourselves we weep. That is natural and inevitable. At the same time, we must never allow our tears to blind us to the glory of heaven. Tears there must be, but through the tears we should glimpse the glory.

(ii) She could not recognize Jesus because she insisted on facing in the wrong direction. She could not take her eyes off the tomb and so had her back to him. Again it is often so with us. At such a time our eyes are upon the cold earth of the grave; but we must wrench our eyes away from that. That is not where our loved ones are; their worn-out bodies may be there; but the real person is in the heavenly places in the fellowship of Jesus face to face, and in the glory of God.


Verses 11-18

St. Mark tells us that Christ appeared first to Mary Magdalene (Mk. 16:9); that appearance is here largely related; and we may observe,

I. The constancy and fervency of Mary Magdalene’s affection to the Lord Jesus, v. 11.

1. She staid at the sepulchre, when Peter and John were gone, because there her Master had lain, and there she was likeliest to hear some tidings of him. Note, (1.) Where there is a true love to Christ there will be a constant adherence to him, and a resolution with purpose of heart to cleave to him. This good woman, though she has lost him, yet, rather than seem to desert him, will abide by his grave for his sake, and continue in his love even when she wants the comfort of it. (2.) Where there is a true desire of acquaintance with Christ there will be a constant attendance on the means of knowledge. See Hos. 6:2, 3, The third day he will raise us up; and then shall we know the meaning of that resurrection, if we follow on to know, as Mary here.

2. She staid there weeping, and these tears loudly bespoke her affection to her Master. Those that have lost Christ have cause to weep; she wept at the remembrance of his bitter sufferings; wept for his death, and the loss which she and her friends and the country sustained by it; wept to think of returning home without him; wept because she did not now find his body. Those that seek Christ must seek him sorrowing (Lu. 2:48), must weep, not for him, but for themselves.

3. As she wept, she looked into the sepulchre, that her eye might affect her heart. When we are in search of something that we have lost we look again and again in the place where we last left it, and expected to have found it. She will look yet seven times, not knowing but that at length she may see some encouragement. Note, (1.) Weeping must not hinder seeking. Though she wept, she stooped down and looked in. (2.) Those are likely to seek and find that seek with affection, that seek in tears.

II. The vision she had of two angels in the sepulchre, v. 12. Observe here,

1. The description of the persons she saw. They were two angels in white, sitting (probably on some benches or ledges hewn out in the rock) one at the head, and the other at the feet, of the grave. Here we have,

(1.) Their nature. They were angels, messengers from heaven, sent on purpose, on this great occasion, [1.] To honour the Son and to grace the solemnity of his resurrection. Now that the Son of God was again to be brought into the world, the angels have a charge to attend him, as they did at his birth, Heb. 1:6. [2.] To comfort the saints; to speak good words to those that were in sorrow, and, by giving them notice that the Lord was risen, to prepare them for the sight of him.

(2.) Their number: two, not a multitude of the heavenly host, to sing praise, only two, to bear witness; for out of the mouth of two witnesses this word would be established.

(3.) Their array: They were in white, denoting, [1.] Their purity and holiness. The best of men standing before the angels, and compared with them, are clothed in filthy garments (Zec. 3:3), but angels are spotless; and glorified saints, when they come to be as the angels, shall walk with Christ in white. [2.] Their glory, and glorying, upon this occasion. The white in which they appeared represented the brightness of that state into which Christ was now risen.

(4.) Their posture and place: They sat, as it were, reposing themselves in Christ’s grave; for angels, though they needed not a restoration, were obliged to Christ for their establishment. These angels went into the grave, to teach us not to be afraid of it, nor to think that our resting in it awhile will be any prejudice to our immortality; no, matters are so ordered that the grave is not much out of our way to heaven. It intimates likewise that angels are to be employed about the saints, not only at their death, to carry their souls into Abraham’s bosom, but at the great day, to raise their bodies, Mt. 24:31. These angelic guards (and angels are called watchers Dan. 4:23), keeping possession of the sepulchre, when they had frightened away the guards which the enemies had set, represents Christ’s victory over the powers of darkness, routing and defeating them. Thus Michael and his angels are more than conquerors. Their sitting to face one another, one at his bed’s head, the other at his bed’s feet, denotes their care of the entire body of Christ, his mystical as well as his natural body, from head to foot; it may also remind us of the two cherubim, placed one at either end of the mercy-seat, looking one at another, Ex. 25:18. Christ crucified was the great propitiatory, at the head and feet of which were these two cherubim, not with flaming swords, to keep us from, but welcome messengers, to direct us to, the way of life.

2. Their compassionate enquiry into the cause of Mary Magdalene’s grief (v. 13): Woman, why weepest thou? This question was, (1.) A rebuke to her weeping: "Why weepest thou, when thou has cause to rejoice?’’ Many of the floods of our tears would dry away before such a search as this into the fountain of them. Why are thou cast down? (2.) It was designed to show how much angels are concerned at the griefs of the saints, having a charge to minister to them for their comfort. Christians should thus sympathize with one another. (3.) It was only to make an occasion of informing her of that which would turn her mourning into rejoicing, would put off her sackcloth, and gird her with gladness.

3. The melancholy account she gives them of her present distress: Because they have taken away the blessed body I came to embalm, and I know not where they have laid it. The same story she had told, v. 2. In it we may see, (1.) The weakness of her faith. If she had had faith as a grain of mustard-seed, this mountain would have been removed; but we often perplex ourselves needlessly with imaginary difficulties, which faith would discover to us as real advantages. Many good people complain of the clouds and darkness they are under, which are the necessary methods of grace for the humbling of their souls, the mortifying of their sins, and the endearing of Christ to them. (2.) The strength of her love. Those that have a true affection for Christ cannot but be in great affliction when they have lost either the comfortable tokens of his love in their souls or the comfortable opportunities of conversing with him, and doing him honour, in his ordinances. Mary Magdalene is not diverted from her enquiries by the surprise of the vision, nor satisfied with the honour of it; but still she harps upon the same string: They have taken away my Lord. A sight of angels and their smiles will not suffice without a sight of Christ and God’s smiles in him. Nay, the sight of angels is but an opportunity of pursuing her enquiries after Christ. All creatures, the most excellent, the most dear, should be used as means, and but as means, to bring us into acquaintance with God in Christ. The angels asked her, Why weepest thou? I have cause enough to weep, says she, for they have taken away my Lord, and, like Micah, What have I more? Do you ask, Why I weep? My beloved has withdrawn himself, and is gone. Note, None know, but those who have experienced it, the sorrow of a deserted soul, that has had comfortable evidences of the love of God in Christ, and hopes of heaven, but has now lost them, and walks in darkness; such a wounded spirit who can bear?

III. Christ’s appearing to her while she was talking with the angels, and telling them her case. Before they had given her any answer, Christ himself steps in, to satisfy her enquiries, for God now speaketh to us by his Son; none but he himself can direct us to himself. Mary would fain know where her Lord is, and behold he is at her right hand. Note, 1. Those that will be content with nothing short of a sight of Christ shall be put off with nothing less. He never said to the soul that sought him, Seek in vain. "Is it Christ that thou wouldest have? Christ thou shalt have.’’ 2. Christ, in manifesting himself to those that seek him, often outdoes their expectations. Mary longs to see the dead body of Christ, and complains of the loss of that, and behold she sees him alive. Thus he does for his praying people more than they are able to ask or think. In this appearance of Christ to Mary observe,

(1.) How he did at first conceal himself from her.

[1.] He stood as a common person, and she looked upon him accordingly, v. 14. She stood expecting an answer to her complaint from the angels; and either seeing the shadow, or hearing the tread, of some person behind her, she turned herself back from talking with the angels, and sees Jesus himself standing, the very person she was looking for, and yet she knew not that it was Jesus. Note, First, The Lord is nigh unto them that are of a broken heart (Ps. 34:18), nearer than they are aware. Those that seek Christ, though they do not see him, may yet be sure he is not far from them. Secondly, Those that diligently seek the Lord will turn every way in their enquiry after him. Mary turned herself back, in hopes of some discoveries. Several of the ancients suggest that Mary was directed to look behind her by the angels’ rising up, and doing their obeisance to the Lord Jesus, whom they saw before Mary did; and that she looked back to see to whom it was they paid such a profound reverence. But, if so, it is not likely that she would have taken him for the gardener; rather, therefore, it was her earnest desire in seeking that made her turn every way. Thirdly, Christ is often near his people, and they are not aware of him. She knew not that it was Jesus; not that he appeared in any other likeness, but either it was a careless transient look she cast upon him, and, her eyes being full of care, she could not so well distinguish, or they were holden, that she should not know him, as those of the two disciples, Lu. 24:16.


First, He diverts her from the expectation of familiar society and conversation with him at this time: Touch me not, for I am not yet ascended. Mary was so transported with the sight of her dear Master that she forgot herself, and that state of glory into which he was now entering, and was ready to express her joy by affectionate embraces of him, which Christ here forbids at this time. 1. Touch me not thus at all, for I am to ascend to heaven. He bade the disciples touch him, for the confirmation of their faith; he allowed the women to take hold of his feet, and worship him (Mt. 28:9); but Mary, supposing that he was risen, as Lazarus was, to live among them constantly, and converse with them freely as he had done, upon that presumption was about to take hold of his hand with her usual freedom. This mistake Christ rectified; she must believe him, and adore him, as exalted, but must not expect to be familiar with him as formerly. See 2 Co. 5:16. He forbids her to dote upon his bodily presence, to set her heart on this, or expect its continuance, and leads her to the spiritual converse and communion which she should have with him after he was ascended to his Father; for the greatest joy of his resurrection was that it was a step towards his ascension. Mary thought, now that her Master was risen, he would presently set up a temporal kingdom, such as they had long promised themselves. "No,’’ says Christ, "touch me not, with any such thought; think not to lay hold on me, so as to detain me here; for, though I am not yet ascended, go to my brethren, and tell them, I am to ascend.’’ As before his death, so now after his resurrection, he still harps upon this, that he was going away, was no more in the world; and therefore they must look higher than his bodily presence, and look further than the present state of things. 2. "Touch me not, do not stay to touch me now, stay not now to make any further enquiries, or give any further expressions of joy, for I am not yet ascended, I shall not depart immediately, it may as well be done another time; the best service thou canst do now is to carry the tidings to the disciples; lose no time therefore, but go away with all speed.’’ Note, Public service ought to be preferred before private satisfaction. It is more blessed to give than to receive. Jacob must let an angel go, when the day breaks, and it is time for him to look after his family. Mary must not stay to talk with her Master, but must carry his message; for it is a day of good tidings, which she must not engross the comfort of, but hand it to others. See that story, 2 Ki. 7:9.[19]

Though it was the same Jesus, only in a glorified body, it was not quite the same relationship. We must be careful not to relate to Christ “after the flesh” (1 Cor. 5:5–6), that is, relate to Him as though He were still in His state of humiliation. He is today the exalted Son of God in glory, and we must honor Him as such. The juvenile familiarity that some people display in public when they testify, pray, or sing only reveals that they have little understanding of Paul’s words in 2 Corinthians 5:16. When John was with Jesus at the table, he leaned against His bosom (John 13:23); but when John saw Jesus on the Isle of Patmos, he fell at His feet as dead! (Rev. 1:17)[20]

t would have been selfish and disobedient for Mary to have clung to Jesus and kept Him to herself. She arose and went to where the disciples were gathered and gave them the good news that she had seen Jesus alive. “I have seen the Lord!” (Note John 20:14, 18, 20, 25, 29.) Mark reports that these believers were mourning[21]


mark 10:13 13 mAnd they were bringing children to him that he might touch them, and the disciples nrebuked them. 14 But when Jesus saw it, he was indignant and said to them, o “Let the children come to me; pdo not hinder them, for to such belongs the kingdom of God. 15 qTruly, I say to you, whoever does not rreceive the kingdom of God like a child shall not enter it.” 16 And she took them in his arms and blessed them, tlaying his hands on them. [22]

mark. 5.35 While he was still speaking, there came from qthe ruler’s house some who said, “Your daughter is dead. Why rtrouble sthe Teacher any further?” 36 But overhearing1 what they said, Jesus said to qthe ruler of the synagogue, “Do not fear, only believe.” 37 And he allowed no one to follow him except tPeter and James and uJohn the brother of James. 38 They came to the house of the ruler of the synagogue, and Jesus2 saw a commotion, people weeping and wailing loudly. 39 And when he had entered, he said to them, v “Why are you making a commotion and weeping? The child is not dead but wsleeping.” 40 And they laughed at him. But he xput them all outside and took the child’s father and mother and those who were with him and went in where the child was. 41 yTaking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, zarise.” 42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. 43 And ahe strictly charged them that no one should know this, and told them to give her something to eat.



mark 7;24 And from there he arose and went away to the region of Tyre and Sidon.7 And he entered a house and did not want anyone to know, yet he could not be hidden. 25 But immediately a woman whose little daughter was possessed by an unclean spirit heard of him and came and fell down at his feet. 26 tNow the woman was a uGentile, va Syrophoenician by birth. And she begged him to cast the demon out of her daughter. 27 And he said to her, “Let the children be wfed first, for it is not right to take the children’s bread and xthrow it to the dogs.” 28 But she answered him, “Yes, Lord; yet even the dogs under the table eat the children’s ycrumbs.” 29 And he said to her, “For this statement you may zgo your way; the demon has left your daughter.” 30 And she went home and found the child lying in bed and the demon gone[24]

mark 9: 17 And someone from the crowd answered him, “Teacher, I brought my son to you, for he has la spirit that makes him mute. 18 And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and mthey were not able.” 19 And he answered them, “O nfaithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.” 20 And they brought the boy to him. And when the spirit saw him, immediately it oconvulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. 21 And Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 And it has often cast him into fire and into water, to destroy him. But pif you can do anything, have compassion on us and help us.” 23 And Jesus said to him, p “If you can! qAll things are possible for one who believes.” 24 Immediately the father of the child cried out1 and said, “I believe; rhelp my unbelief!” 25 And when Jesus saw that sa crowd came running together, he rebuked the unclean spirit, saying to it, t “You mute and deaf spirit, I command you, come out of him and never enter him again.” 26 And after crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.” 27 But Jesus utook him by the hand and lifted him up, and he arose. 28 And when he had ventered the house, his disciples asked him privately, “Why could we not cast it out?” 29 And he said to them, “This kind cannot be driven out by anything but prayer.” 2

Jesus Again Foretells Death, Resurrection

30 wThey went on from there and passed through Galilee. And he did not want anyone to know, 31 for he was teaching his disciples, saying to them, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, xafter three days he will rise.” 32 yBut they did not understand the saying, and were afraid to ask him.


It’s early dawn on Sunday morning and the sky is dark. Those, in fact, are John’s words. “It was still dark …” (John 20:1).

It’s a dark Sunday morning. It had been dark since Friday.

Dark with Peter’s denial.

Dark with the disciples’ betrayal.

Dark with Pilate’s cowardice.

Dark with Christ’s anguish.

Dark with Satan’s glee.

The only ember of light is the small band of women standing at a distance from the cross—watching (Matt. 27:55).

Among them are two Marys, one the mother of James and Joseph and the other is Mary Magdalene. Why are they there? They are there to call his name. To be the final voices he hears before his death. To prepare his body for burial. They are there to clean the blood from his beard. To wipe the crimson from his legs. To close his eyes. To touch his face.

They are there. The last to leave Calvary and the first to arrive at the grave.

So early on that Sunday morning, they leave their pallets and walk out onto the tree-shadowed path. Theirs is a somber task. The morning promises only one encounter, an encounter with a corpse.

Remember, Mary and Mary don’t know this is the first Easter. They are not hoping the tomb will be vacant. They aren’t discussing what their response will be when they see Jesus. They have absolutely no idea that the grave has been vacated.

There was a time when they dared to dream such dreams. Not now. It’s too late for the incredible. The feet that walked on water had been pierced. The hands that healed lepers had been stilled. Noble aspirations had been spiked into Friday’s cross. Mary and Mary have come to place warm oils on a cold body and bid farewell to the one man who gave reason to their hopes.

But it isn’t hope that leads the women up the mountain to the tomb. It is duty. Naked devotion. They expect nothing in return. What could Jesus give? What could a dead man offer? The two women are not climbing the mountain to receive, they are going to the tomb to give. Period.


There is no motivation more noble.

There are times when we, too, are called to love, expecting nothing in return. Times when we are called to give money to people who will never say thanks, to forgive those who won’t forgive us, to come early and stay late when no one else notices.

Service prompted by duty. This is the call of discipleship.

Mary and Mary knew a task had to be done—Jesus’ body had to be prepared for burial. Peter didn’t offer to do it. Andrew didn’t volunteer. The forgiven adulteress or healed lepers are nowhere to be seen. So the two Marys decide to do it.

I wonder if halfway to the tomb they had sat down and reconsidered. What if they’d looked at each other and shrugged. “What’s the use?” What if they had given up? What if one had thrown up her arms in frustration and bemoaned, “I’m tired of being the only one who cares. Let Andrew do something for a change. Let Nathaniel show some leadership.”


Jairus is the leader of the synagogue. That may not mean much to you and me, but in the days of Christ the leader of the synagogue was the most important man in the community. The synagogue was the center of religion, education, leadership, and social activity. The leader of the synagogue was the senior religious leader, the highest-ranking professor, the mayor, and the best-known citizen all in one.

Jairus has it all. Job security. A guaranteed welcome at the coffee shop. A pension plan. Golf every Thursday and an annual all-expenses-paid trip to the national convention.

Who could ask for more? Yet Jairus does. He has to ask for more. In fact, he would trade the whole package of perks and privileges for just one assurance—that his daughter will live.

The Jairus we see in this story is not the clear-sighted, black-frocked, nicely groomed civic leader. He is instead a blind man begging for a gift. He fell at Jesus’ feet, “saying again and again, ‘My daughter is dying. Please come and put your hands on her so she will be healed and will live’” (Mark 5:23).

He doesn’t barter with Jesus. (“You do me a favor, and I’ll see you are taken care of for life.”) He doesn’t negotiate with Jesus. (“The guys in Jerusalem are getting pretty testy about your antics. Tell you what, you handle this problem of mine, and I’ll make a few calls …”) He doesn’t make excuses. (“Normally, I’m not this desperate, Jesus, but I’ve got a small problem.”)

He just pleads.

There are times in life when everything you have to offer is nothing compared to what you are asking to receive. Jairus is at such a point. What could a man offer in exchange for his child’s life? So there are no games. No haggling. No masquerades. The situation is starkly simple: Jairus is blind to the future and Jesus knows the future. So Jairus asks for his help.

And Jesus, who loves the honest heart, goes to give it.

And God, who knows what it is like to lose a child, empowers his son.

But before Jesus and Jairus get very far, they are interrupted by emissaries from his house.

“Your daughter is dead. There is no need to bother the teacher anymore” (v. 35).

Get ready. Hang on to your hat. Here’s where the story gets moving. Jesus goes from being led to leading, from being convinced by Jairus to convincing Jairus. From being admired to being laughed at, from helping out the people to casting out the people.

Here is where Jesus takes control.

“But Jesus paid no attention to what they said …” (v. 36).

I love that line! It describes the critical principle for seeing the unseen: Ignore what people say. Block them out. Turn them off. Close your ears. And, if you have to, walk away.

Ignore the ones who say it’s too late to start over.

Disregard those who say you’ll never amount to anything.

Turn a deaf ear toward those who say that you aren’t smart enough, fast enough, tall enough, or big enough—ignore them.

Faith sometimes begins by stuffing your ears with cotton.

Jesus turns immediately to Jairus and pleads: “Don’t be afraid; just believe” (v. 36).

Jesus compels Jairus to see the unseen. When Jesus says, “Just believe … ,” he is imploring, “Don’t limit your possibilities to the visible. Don’t listen only for the audible. Don’t be controlled by the logical. Believe there is more to life than meets the eye!”

“Trust me,” Jesus is pleading. “Don’t be afraid; just trust.”

A father in the Bahamas cried out the same plea to his young son who was trapped in a burning house. The two-story structure was engulfed in flames, and the family—the father, mother, and several children—was on its way out when the smallest boy became terrified and ran back upstairs. His father, outside, shouted to him: “Jump, son, jump! I’ll catch you.” The boy cried: “But Daddy, I can’t see you.” “I know,” his father called, “but I can see you.”

The father could see, even though the son could not.

A similar example of faith was found on the wall of a concentration camp. On it a prisoner had carved the words:

I believe in the sun, even though it doesn’t shine,

I believe in love, even when it isn’t shown,

I believe in God, even when he doesn’t speak.

I try to imagine the person who etched those words. I try to envision his skeletal hand gripping the broken glass or stone that cut into the wall. I try to imagine his eyes squinting through the darkness as he carved each letter. What hand could have cut such a conviction? What eyes could have seen good in such horror?

There is only one answer: Eyes that chose to see the unseen.

As Paul wrote: “We set our eyes not on what we see but on what we cannot see. What we see will last only a short time, but what we cannot see will last forever” (2 Cor. 4:18).

Jesus is asking Jairus to see the unseen. To make a choice. Either to live by the facts or to see by faith. When tragedy strikes we, too, are left to choose what we see. We can see either the hurt or the Healer.

The choice is ours.

Jairus made his choice. He opted for faith and Jesus … and faith in Jesus led him to his daughter.

At the house Jesus and Jairus encounter a group of mourners. Jesus is troubled by their wailing. It bothers him that they express such anxiety over death. “Why are you crying and making so much noise? The child is not dead, only asleep” (v. 39).

That’s not a rhetorical question. It’s an honest one. From his perspective, the girl is not dead—she is only asleep. From God’s viewpoint, death is not permanent. It is a necessary step for passing from this world to the next. It’s not an end; it’s a beginning.

As a young boy I had two great loves—playing and eating. Summers were made for afternoons on the baseball diamond and meals at Mom’s dinner table. Mom had a rule, however. Dirty, sweaty boys could never eat at the table. Her first words to us as we came home were always, “Go clean up and take off those clothes if you want to eat.”

Now no boy is fond of bathing and dressing, but I never once complained and defied my mom by saying, “I’d rather stink than eat!” In my economy a bath and a clean shirt were a small price to pay for a good meal.

And from God’s perspective death is a small price to pay for the privilege of sitting at his table. “Flesh and blood cannot have a part in the kingdom of God.… This body that can be destroyed must clothe itself with something that can never be destroyed. And this body that dies must clothe itself with something that can never die” (1 Cor. 15:50, 53, emphasis added).

God is even more insistent than my mom was. In order to sit at his table, a change of clothing must occur. And we must die in order for our body to be exchanged for a new one. So, from God’s viewpoint, death is not to be dreaded; it is to be welcomed.

And when he sees people crying and mourning over death, he wants to know, “Why are you crying?” (v. 39).

When we see death, we see disaster. When Jesus sees death, he sees deliverance.

That’s too much for the people to take. “They laughed at him” (v. 40). (The next time people mock you, you might remember they mocked him, too.)

Now look closely because you aren’t going to believe what Jesus does next. He throws the mourners out! That’s what the text says, “after throwing them out of the house …” (v. 40). He doesn’t just ask them to leave. He throws them out. He picks them up by collar and belt and sets them sailing. Jesus’ response was decisive and strong. In the original text, the word used here is the same word used to describe what Jesus did to the moneychangers in the temple. It’s the same verb used thirty-eight times to describe what Jesus did to the demons.

Why? Why such force? Why such intolerance?

Perhaps the answer is found by going back to last evening’s living-room experience. After Jenna and Andrea had taken turns guiding each other through the den, I decided to add a diabolical twist. On the last trip, I snuck up behind Jenna, who was walking with her eyes shut, and began whispering, “Don’t listen to her. Listen to me. I’ll take care of you.”


17 Jesus said, “Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, ‘I am returning to my Father and your Father, to my God and your God.’”

18 Mary Magdalene went to the disciples with the news: “I have seen the Lord!” And she told them that he had said these things to her.


3708 εἶδον, ὁράω [horao /hor·ah·o/] v. Properly, to stare at [cf 3700]; TDNT 5:315; TDNTA 706; GK 1625 and 3972; 59 occurrences; AV translates as “see” 51 times, “take heed” five times, “behold” once, “perceive” once, and not translated once. 1 to see with the eyes. 2 to see with the mind, to perceive, know. 3 to see, i.e. become acquainted with by experience, to experience. 4 to see, to look to. 4a to take heed, beware. 4b to care for, pay heed to. 5 I was seen, showed myself, appeared. Additional Information: For synonyms see entries 991, blepo; and 4648, skopeo.See entry 5822 for comparison of synonyms.[30]

Hence ἰδεῖν τινα also means “to visit someone,” “to meet someone” (Thuc., Xenoph.), “to speak with someone.” From the time of Hom. generally for “to perceive,” “to note,” “to grasp,” also “to consider.”7

b. βλέπω “to see,” from Aesch. and Pind., with a stronger emphasis on the function of the eye than in ὁράω.8 Hence abs. often the opp. of “to be blind,” e.g., βλέπων ἀμφοῖν ἐξῆ



If there is any, need, motive, reason, cause to ……in your life, world or children to  .Change.
Then  Easter reality… is vital to you…. Because in it’s essence the easter story.. provides both the Pattern of Change and the Power to change.

Trace the steps of Jesus from the grarden to the cross to the grave to the assencion and you will see a Savior in contant transition From teacher, to suffering servant, condemned crimal, to lamb of God,  to corse, to great high prest.

But make no mistake the resurrection  is more than step one …Step two …step three of how to change.. the resurrection provides .. eletorfiing highly changed power and ability for change to take place

This morning: AS we study the easter story.. you will have the opportunity to get inside of the Lord’s thoughts as he processed change but more importantly you will given the oppertint for very force and doiminate might to actally touch your life.

John 20.1-21
The driving force behind your life;
• The things that determines your behavior;
• The way you think; and
• The actions you take…

The Power To Change requires:
1.  Desire.

A Craving or longing for something.
to provide momentum toward a successful operation.

2. Deliberation.

Long careful consideration,  slowness and methodical carefulness.

3. Deeds.

Intentional acts.

Life and times of Jesus

Jesus won the battle over death hell and the grave. Because he had all three of these change agents… in his love for you .. He had the desire he had proper internal delibeations and intenatal acts or deeds.

The hope, that she might now learn what she sought, gave wings to her words—intensity and pathos. If the supposed gardener had borne to another place the Sacred Body, she would take It away, if she only knew where It was laid. This depth and agony of love, which made the Magdalene forget even the restraints of a Jewish woman’s intercourse with a stranger, was the key that opened the Lips of Jesus. A moment’s pause, and He spake her name in those well-remembered accents, that had first unbound her from sevenfold demoniac power and called her into a new life. It was as another unbinding, another call into a new life. She had not known His appearance, just as the others did not know Him at first, so unlike, and yet so like, was the glorified Body to that which they had known. But she could not mistake the Voice, especially when It spake to her, and spake her name. So do we also often fail to recognise the Lord when He comes to us ‘in another form’a than we had known. But we cannot fail to recognise Him when He speaks to us and speaks our name.


It was precisely this which now prompted the action of the Magdalene—prompted also, and explains, the answer of the Lord. As in her name she recognised His Name, the rush of old feeling came over her, and with the familiar ‘Rabboni!’1—my Master—she would fain have grasped Him. Was it the unconscious impulse to take hold on the precious treasure which she had thought for ever lost; the unconscious attempt to make sure that it was not merely an apparition of Jesus from heaven, but the real Christ in His corporeity on earth; or a gesture of veneration, the beginning of such acts of worship as her heart prompted? Probably all these; and yet probably she was not at the moment distinctly conscious of either or of any of these feelings. But to them all there was one answer, and in it a higher direction, given by the words of the Lord: ‘Touch Me not, for I am not vet ascended to the Father.’ Not the Jesus appearing from heaven—for He had not yet ascended to the Father; not the former intercourse, not the former homage and worship. There was yet a future of completion before Him in the Ascension, of which Mary knew not. Between that future of completion and the past of work, the present was a gap—belonging partly to the past and partly to the future. The past could not be recalled, the future could not be anticipated. The present was of reassurance, of consolation, of preparation, of teaching. Let the Magdalene go and tell His ‘brethren’ of the Ascension. So would she best and most truly tell them that she had seen Him; so also would they best learn how the Resurrection linked the past of His Work of love for them to the future: ‘I ascend unto My Father, and your Father, and to My God, and your God.’ Thus, the fullest teaching of the past, the clearest manifestation of the present, and the brightest teaching of the future—all as gathered up in the Resurrection—came to the Apostles through the mouth of love of her out of whom He had cast seven devil[33]


o [Mark 16:5]

p Luke 24:4

q ver. 15; [ch. 2:4]

r ver. 2

s Mark 16:9; [Matt. 28:9]

t ch. 21:4; Luke 24:16, 31

u ver. 13

v ch. 1:38; 18:4, 7

w [ch. 19:41]

2 Or Hebrew

x See ch. 1:38

y See Matt. 28:10

z [Mark 16:19]; See ch. 14:12

a Matt. 27:46; Eph. 1:17; Rev. 3:2, 12; [1 Cor. 3:23]

b Mark 16:10; [Matt. 28:10; Luke 24:10, 22, 23]

[1]The Holy Bible : English standard version. 2001 (Jn 20:11-18). Wheaton: Standard Bible Society.

1aor. first aorist

mid. middle

[2]Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical lexicon of the Greek New Testament. Baker's Greek New Testament library (72). Grand Rapids, Mich.: Baker Books.

* *     Clear cross reference

[3]Smith, J. H. (1992; Published in electronic form, 1996). The new treasury of scripture knowledge : The most complete listing of cross references available anywhere- every verse, every theme, every important word (1226). Nashville TN: Thomas Nelson.

KJV The King James Version

[4]Borchert, G. L. (2002). Vol. 25B: John 12-21. The new American commentary, New International Version (301). Nashville: Broadman & Holman.

[5]The letters to the Philippians, Colossians, and Thessalonians. 2000, c1975 (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. (35). Philadelphia: The Westminster Press.

[6]The letters to the Philippians, Colossians, and Thessalonians. 2000, c1975 (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. (36). Philadelphia: The Westminster Press.

[7]The letters to the Philippians, Colossians, and Thessalonians. 2000, c1975 (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. (36). Philadelphia: The Westminster Press.

[8]The letters to the Philippians, Colossians, and Thessalonians. 2000, c1975 (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. (35). Philadelphia: The Westminster Press.

[9]The letters to the Philippians, Colossians, and Thessalonians. 2000, c1975 (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. (36). Philadelphia: The Westminster Press.

[10]The letters to the Philippians, Colossians, and Thessalonians. 2000, c1975 (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. (37). Philadelphia: The Westminster Press.

[11]Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume (Php 2:1). Peabody: Hendrickson.

[12]Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments. On spine: Critical and explanatory commentary. (Php 2:9). Oak Harbor, WA: Logos Research Systems, Inc.

[13]MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.) (Php 2:9). Nashville: Word Pub.

157 BAGD, 842, says “to raise someone to the loftiest height.” Literally it means to exalt above.

158 H. A. Kent, “Philippians,” EBC (Grand Rapids: Zondervan, 1978), says, “Implicit in this exaltation is the coming consummation mentioned in the next verses, when his triumph over sin and his lordship will be acknowledged by every being” (11:124–25). The new status, therefore, is the acknowledgment of his rule.

159 Beare, 85.

160 Caird says, “It is the man Jesus of whom it is said that God has highly exalted him. The heavenly Christ returns to the high dignity he possessed before, but with this difference that he returns as man, and as a man who by his self-humbling has made common cause with his fellow men and become their representative” (123). Silva opts for a similar interpretation.

[14]Melick, R. R. (2001, c1991). Vol. 32: Philippians, Colissians, Philemon (electronic ed.). Logos Library System; The New American Commentary (105). Nashville: Broadman & Holman Publishers.

w See Acts 2:24

x See Mark 16:19; Acts 2:33; 1 Pet. 3:22

y See ver. 3

z ch. 4:10; Col. 2:10; See John 3:31

a 1 Cor. 15:24

b ch. 3:15; Phil. 2:9; [Heb. 1:4]

c [Matt. 12:32]

d Cited from Ps. 8:6; See 1 Cor. 15:27

e ch. 4:15; 5:23; Col. 1:18; 2:19; [1 Cor. 11:3; Col. 2:10]

f ch. 4:12, 16; 5:30; Col. 1:18, 24; [ch. 5:23; 1 Cor. 12:27]

g ch. 3:19; See John 1:16

h ch. 4:10

i [Jer. 23:24; Col. 3:11]

[15]The Holy Bible : English standard version. 2001 (Eph 1:20-23). Wheaton: Standard Bible Society.

[16]Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson's new illustrated Bible commentary (Eph 1:20). Nashville: T. Nelson Publishers.

[17]The Gospel of John : Volume 2. 2000, c1975 (W. Barclay, lecturer in the University of Glasgow, Ed.). The Daily study Bible series, Rev. ed. (268). Philadelphia: The Westminster Press.

[18]Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume (Jn 20:11). Peabody: Hendrickson.

[19]Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume (Jn 20:11). Peabody: Hendrickson.

[20]Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Jn 20:11). Wheaton, Ill.: Victor Books.

[21]Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Jn 20:11). Wheaton, Ill.: Victor Books.

m For ver. 13-16, see Matt. 19:13-15; Luke 18:15-17

n ver. 48

o Matt. 18:3

p [ch. 9:39]

q [John 3:3, 5]

r [Luke 8:13; James 1:21]

s ch. 9:36

t Rev. 1:17

[22]The Holy Bible : English standard version. 2001 (Mk 10:13-16). Wheaton: Standard Bible Society.

q ver. 22

r Luke 7:6

s See John 11:28

1 Or ignoring; some manuscripts hearing

q [See ver. 35 above]

t ch. 9:2; 14:33

u ch. 3:17

2 Greek he

v [Acts 20:10]

w John 11:4, 11

x Acts 9:40

y See ch. 1:31

z Luke 7:14, 22; [Matt. 11:5; John 11:43]

a ch. 9:9; See Matt. 8:4

[23]The Holy Bible : English standard version. 2001 (Mk 5:35-43). Wheaton: Standard Bible Society.

7 Some manuscripts omit and Sidon

t [John 12:20, 21]

u [1 Cor. 12:13]

v [Acts 21:2, 3]

w [Acts 3:26; Rom. 1:16]

x Matt. 7:6

y [Luke 16:21]

z John 4:50

[24]The Holy Bible : English standard version. 2001 (Mk 7:24-30). Wheaton: Standard Bible Society.

l ver. 25; Luke 11:14

m [ch. 6:7; Matt. 10:1; Luke 10:17]

n [John 14:9; 20:27]

o ch. 1:26

p [ch. 1:40; Matt. 9:28]

p [See ver. 22 above]

q [ch. 6:5, 6; Matt. 17:20]

1 Some manuscripts add with tears

r [Luke 17:5]

s ver. 15

t ver. 17

u See ch. 1:31

v ch. 3:19; 7:17

2 Some manuscripts add and fasting

w For ver. 30-32, see Matt. 17:22, 23; Luke 9:43-45; [ch. 8:31; 10:32-34]

x See ch. 8:31

y ch. 6:52; Luke 2:50; 18:34; 24:25; John 10:6; 12:16; 16:17-19; [ver. 10]

[25]The Holy Bible : English standard version. 2001 (Mk 9:16-32). Wheaton: Standard Bible Society.

[26]Lucado, M. (1999). He still moves stones. Nashville: Word Pub.

[27]Lucado, M. (1999). He still moves stones. Nashville: Word Pub.

[28]Lucado, M. (1999). He still moves stones. Nashville: Word Pub.

[29]The Holy Bible : New International Version. 1996, c1984 (Jn 20:17-18). Grand Rapids: Zondervan.

v v: verb

TDNT Theological Dictionary of the New Testament

TDNTA Theological Dictionary of the New Testament, Abridged in One Volume

GK Goodrick-Kohlenberger

AV Authorized Version

[30]Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (G3708). Ontario: Woodside Bible Fellowship.

Thuc. Thucydides, of Athens (c. 460–396 b.c.), the classic historian of the Greeks, who as a contemporary wrote a history of the Peloponnesian War, ed. C. Hude, 1898 ff.

Xenoph. Xenophon, of Athens (c. 430–354 b.c.), pupil of Socrates, author of various historical, philosophical and scholarly works, ed. E. C. Marchant, 1900 ff.

Hom. Homer, of Chios (?), the classical Greek epic poet, around whose name were grouped the older epics of the Ionians in the 9th and 8th centuries b.c., ed. G. Monro and T. W. Allen, 1908 ff.

7 On the imper. ἰδού used as interjection, cf. Pr.-Bauer3, s.v.; Bl.-Debr. § 101 s.v. ὁράω. On the etym. of ἰδεῖν [Debrunner]: root weid- wid- “to perceive,” Lat. videre; perf. woida (οἶδα “know” → 116), “have seen, recognised,” “know.” Cf. Walde-Pok., I, 236 ff. For linguistic observations esp. on ὁράω (more intentional) and εἶδον (more perceptional), but also βλέπω and θεάομαι, cf. A. Bloch, Zur Gesch. einiger suppletiver Verbs im Griech., Diss. Basel (1940), 91–111.

Aesch. Aeschylus, of Eleusis near Athens (525–456 b.c.), the first of the three great Attic dramatists, ed. U. v. Wilamowitz, 1915; Fragments, ed. A. Nauck in Tragicorum Graecorum Fragmenta, 1889.


Pindar, of Cynoscephalae, near Thebes (518–446 b.c.), the most imporrant author of Greek odes, and preacher of the ideal of nobility still held at the beginning of the 5th century. His most important surviving poems are the Epinicia, in praise of victors in the national games, ed. O. Schroeder, 1930>

8 No certain etym. [Debrunner]. There is an emphasis on the sensual aspect in the compounds too, e.g., ἀναβλέπω, “to look up,” “to regain sight” (after being blinded).

opp. oppositum.

[31]Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (5:317). Grand Rapids, MI: Eerdmans.

a St. Mark 16:12

[32]Edersheim, A. (1896, 2003). The life and times of Jesus the Messiah (2:635). Bellingham, WA: Logos Research Systems, Inc.

1 This may represent the Galilean form of the expression, and, if so, would be al the more evidential.

[33]Edersheim, A. (1896, 2003). The life and times of Jesus the Messiah (2:636). Bellingham, WA: Logos Research Systems, Inc.

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