The word "virgin" in Hebrew can also mean "young woman." But if we translate this passage "young woman," then the message makes little sense. It obviously means "virgin." Mary is engaged, but not yet married. Some scholars who have studied the traditions of that day, say that it was accepted that fiancées could have a baby before the marriage. It was even grounds for ending the engagement if the fiancée did not get pregnant. Some disagree with that here, especially since Joseph was ready to leave her if she got pregnant before they were married.
“For those who want to save their life will lose it, and those who lose their life for my sake and for the sake of the gospel will save it.” (v. 35)
Good morning boys and girls,
How many smiling faces do I see this morning? If you held a mirror up to your face what would you see? A frumpy frown, a peculiar pout, a sassy sneer, or a Sunny Smile? Let's make today a Sunny Smiling Sunday. You're on camera. Everybody smile. Click.
Christopher Keating Mary Austin Dean Feldmeyer Ron Love George Reed
For February 25, 2018:
Much more than a promise by Chris Keating -- God’s promise to Abraham and Sarah is a promise received and a promise believed. It’s much more than a typical and easily broken promise. Like the voices of some of the young people from Marjory Stoneman Douglas High School in Parkland, FL, they choose to believe now is the time to move forward in faith.
The Second Sunday in Lent was typically devoted to the theme of “remembering” [Remiscere]. The texts for this Sunday would have us remember the spiritual roots of our faith – especially the grace of God and its nurturing, surprising character.
There was an interesting drama series on television recently about a family who had given up conventional suburban life to run a market garden in the country.
As well as the parents, there was a grown-up son and his fiancee, a daughter home from university, and a younger daughter aged about twelve. The son married his fiancee and they set off on their honeymoon, but on the way home from the wedding, the father had a road accident and was killed.
We will treat these texts as one. In examining them we have entered what many commentators believe is the central section of Mark's story: 8:22„10:52. The immediate context for this central section of material is the climax of the section that precedes it: Mark 6:35„8:21. We need to say a few words about 8:1-21, as it is omitted from the lectionary. Mark 8:1-9 is the story of the Gentile feeding of the multitude with bread which we have discussed in an earlier chapter. The response to Jesus' feeding of this second multitude is ironic and filled with comedy.