Shackelford's & Us

Shackelford's with Becca

Among Leonardo’s riddles is this—”Huge figures in human shape will loom, and the nearer you get to them, the smaller they will become” (Emery Kelen, Fantastic Tales, Strange Animals, Riddles, Jests, And Prophecies of Leonardo Da Vinci, 105). He spoke of the shadows of men carrying lanterns by night. Of course, we say, unless we did not know the solution. Perhaps, this is how it is with the God of Scripture. We know something about who he is, nevertheless within the context of these shadowlands. However, unlike Leonardo’s riddle, the closer one gets to the humanity of Jesus the larger he looms, not smaller (Col. 2:9).

Justin Martyr, prior to the Council of Nicea in 325 (about 150 A.D) used Hebrews 1:8 in reference to Jesus: “Thy throne, O God, is forever and ever.” Yes, we are aware of the Brooklyn, New York, Watchtower people who suggest a little “g” for 1:8. But, Justin Martyr (and others) certainly knocks out their premise that the Trinity was a mute point before Nicea. And, it was Tertullian (160-215 A.D.) who used the phrase,“unity in trinity.” Byron’s language is perhaps the most cogent, “If ever God was man, and man was God, Jesus Christ was both.” The Italian for John 8:58 uses the verb “io sono” (from essere, to be); a present tense depicting God as possessing a state of eternal presentness within the reality of eternity. He is also identifying with Yahweh of Exodus 3:14. How large does that loom the closer one gets. Hebrews 13:8, too, furnishes a beautiful complimentary perspective—”Gesu Cristo e lo stesso ieri, oggi, e in eterno.”

In C.S. Lewis,’ The Horse and His Boy, Lewis set forth a Trinitarian truism that is undeniable; causing us to realize that there are indeed different manifestations of God’s living and communicating being for mankind:

“Myself, said the Voice, very deep and low, so that the earth shook; and again, Myself, loud and clear. Then the third time, Myself, whispered so softly you could hardly hear it, yet,it sounded like it came from round about you, as if the leaves rustled with it.”

This past trip has brought us closer to our desired destination. We appreciate the warmth and the direction for the shadows of the night, for the Three Candles and the One Light! Father, Son, and Holy Spirit.

Housby & Pritchett

Robert M. Housby

March to Milan via Little Rock

Introduction: Kingdom concerns are at every level (1:33; 2:34; 3:5; 4:43). Jesus’ identification with the Isaiah Scroll brought out 4 characteristics: __________________,

_____________________, _______________________, ________________________.

I. Rejection at Nazareth (4:16-30)

A. Ambrose da Milano (Augustine’s question)

B. Charles Kraft’s, “central control box”

C. What is the anatomy of rejection?

1. ___________________________ (v. 20)

2. ___________________________ (v. 21)

3. ___________________________ (v. 22)

4. ___________________________(vv. 23-27)

5. ___________________________ (v. 28)

6. ___________________________ (v. 29)

D. Jesus still brings _____________________ today.

II. Confusion at Capernaum (4:31-37)

A. Confusion – “in their midst” (v. 35)

B. Demonic activity is ___________ stuff. Is there no _____________ today?

C. 4:18!

D. Jesus still brings _____________________ today.

III. Caring at Simon’s House (and vicinity) (4:38-41)

A. “Does Jesus Care?”

B. Caring brings transformational living among people of the ____________.

C. 4:18 again!

D. Jesus still _____________________ today.

Conclusion: (4:42-44; 24:44) The “Kingdom of God” is a word about God’s presence in the here and now (dynamic), as well as the hereafter (heaven). Sometimes, heaven reaches us before we reach heaven.

Introduction: The designation “classic” expresses temptation’s commonality to all men. In this presentation, we will explore the implications of temptation.

I. Implication 1: Temptation has continuity with _________________________.

A. Luke 1:48—54 (Note the “he has…” statements/bringing shock to 5 types of people):

1. ____________________________________

2. ____________________________________

3. ____________________________________

4. ____________________________________

5. ____________________________________

B. Luke 3:4-6 [continuity with chapter 4] (4 images of the coming kingdom):

1. ____________________________________

2. ____________________________________

3. ____________________________________

4. ____________________________________

II. Implication 2: Temptation affects the _______________________ of this World.

A. Lk. 4:2-4 – __________________ = an economic structure

B. Lk. 4:5-7 – __________________ = a political/allegience structure

C. Lk. 4:8-11 – __________________ = a religious structure

III. Implication 3: Temptation reveals what is in ___________ _________________.

A. Deuteronomy 8:2 (test to the intensity of our commitment)

B. Defines who we are (positive, negative, non-committal, etc.)

IV. Implication 4: Temptation serves to validate or ______________ whether Jesus is the __________ ____ God (cf. Lk. 3:38).

A. Lk. 4:3 (note the “if” clause)

B. Lk. 4:1 (if compromised, Hebrews 2:14-18 could not have been written)

Conclusion: Luke 4 would not be the last temptation of Christ; but, it did serve to qualify him for the final test (Lk. 9:21-22).

(Luke 3)

Introduction: A stage is set in the Judean wilderness. But, what is this?

I. Review -

A. Lk. 1:1-4 The Dedication to Theophilus. The importance of _______________________

B. Lk. 1:5-80 Announcement of Two Births. History in the _______________________v. 66

C. Lk. 2:1-52 Reactions to Salvation-History. Incarnation proves ___________________v. 34

II. Clues of Importance -

A. Lk. 3:2 (v. 4) – ______________________ is motif from the prophet Isaiah (40:3-5)

B. Lk. 3:15 – This is an _____________________ issue. We sometimes we ask people if they want to come to church with us. This not an inherently bad question. But, a better question might be—Do you think that Jesus was who he said he was?

C. Lk. 3:38 (v. 23) – So, you think that you understand ____________________________?

Conclusion: There is a voice now crying in the wilderness of our own 21st century wilderness. But, who can hear it? It’s not that the clues aren’t there! Clues of Wilderness; Identification; and Sonship.

Introduction: In Luke 1, we introduced salvation-history (heilsgeschichte). Now, in Luke 2, we will notice some reactions to salvation-history; as pertains to the momentous occasion of the birth and early years of Jesus.

I. Salvation-History -

A. Definition – __________________________________________________

B. Two births -

1. 1:57 (prophet, 1:76)

2. 2:1-7 (Incarnation, 2:11)

C. Designations in Luke 2 -

1. 2:25 – waiting for _____________________________

2. 2:38 – waiting for _____________________________

II. Peoples’ Reactions to Jesus in Luke 2

A. 7 reactions -

1. 2:7 The inn-keeper’s ________________________________

2. 2:15-20 The shepherds’ _________________________________

3. 2:19 [18] Mary’s _______________________________________

4. 2:28 Simeon’s ______________________________________

5. 2:38 Anna’s _______________________________________

6. 2:47 Auditors’ in the temple ___________________________

7. 2:50 Joseph and Mary _______________________________

Conclusion: So, what does a reaction accomplish? And, when it comes to your own reaction to Jesus, who do you identify with from the list above?

(Luke 1)

Introduction: The Dedication to Theophilus (1:1-4) opened the book and contextualized it. Now, the remaining portion of chapter 1 will announce and describe the coming lives of “John the Baptist” (the Harbinger) and “Jesus of Nazareth” (the Christ). [Somewhere in Time (Jane Seymour/Chris Reeves); Back to the Future (Michael J. Fox)]

Objectives:
1. We will orient ourselves to the biblical text of Luke 1

2. We will be emphasizing salvation-history (heilsgeschicte) in Luke 1.

3. We will make some applications about the Lord working in history today.

Prayer: Father, make us aware of your presence in history. In Jesus’ name. Amen.

I. Textual Observations -

A. vv. 5-25 Gabriel speaks to Zechariah announcing that he will have a son.

B. vv. 26-38 Gabriel speaks to Joseph and Mary announcing that they will have a son.

C. vv. 39-45 Mary visits Elizabeth; staying about three months (v. 56).

D. vv. 46-55 The Magnificat.

E. vv. 57-66 The birth of John.

F. vv. 67-79 Zechariah’s prophecy about the Lord’s fulfillment of history.

G. v. 80 A synopsis of John’s life until his public appearance (cf. 2:52).

II. What is Meant by Salvation-History?

A. v. 16-17 – ______________________________

B. v. 19 – ______________________________

C. v. 30-33 – ______________________________

D. v. 45 – ______________________________

E. vv. 46-47 – ______________________________

F. v. 77 – ______________________________

III. Contemporary Applications -

A. History is still happening.

B. Salvation is still being offered (3:6; 19:10; 24:47)

C. We have the benefit of “after-the-fact” perspective about “the hand of the Lord” (v. 66).

D. Kingdom of God (1:33) will go on even in the face of the worst of the worst.

Conclusion: An appreciation of Salvation-History acknowledges the presence of the Lord in history. We honor the Lord’s presence today through our lives: by what we believe and how we live.

(Luke 1:1-4)

Introduction: Luke’s Dedication to Theolphilus comprises a primary framework for interpreting the Gospel According to Luke (compare  Acts 1:1).  The Dedication also  prepares the reader for what is to come.

Prayer:    Our prayer is that we too would become Theophilus; and, thereby assess this gospel.  May this Gospel According to Luke become accessible to us.

Textual Outline:

1:1    Something has transpired Accomplished

1:2    Something worthy of transmission Advocates

1:3    Something for Theophilus Account

1:4    Something true and teachable Accuracy

Conclusion: In a world such as ours’, where relativism means that nothing is absolutely  true (!), and that, pluralistically speaking, all things are equally true (?), this Dedication to Theophilus could not be more timely.  May it serve to open up the rest of the book for you.

(Luke 2:34-35)

Introduction: The Gospel of Luke may be dated about 63 A.D. What was it like to be with Jesus? This was the very question people were asking about 35 years after his life. Many have since then raised this same question; but relatively few have actually chosen to sit at his feet. (See Lk. 1:1-4)

Prayer – Father, our prayer today is that we would ask, “What was it like to sit at his feet?”

Outline: Our message will observe 5 instances of people at Jesus’ feet [taken from the Gospel of Luke]. In each instance, we will ask, What does it mean and why does it matter?

Text Meaning
1. Luke 7:36-50_______________________________________

2. Luke 8:34-39 _______________________________________

3. Luke 8:40-42 _______________________________________

4. Luke 10:38-42 ______________________________________

5. Luke 17:11-19 ______________________________________

Conclusion: Perhaps this lesson has brought us a little closer to understanding what it was like to be in the presence of Jesus. If Jesus were to look down, today, would he find you there? At His Feet

It is written in Genesis 21:33, [Italian - “E Abraamo pianto un tamarindo a Beer Sceba...”] “Abraham planted a tamarisk tree in Beersheba…” (ESV). There is discussion about whether this was a single tree or a grove. Both concepts are lexically possible. Genesis 21:33 reminds us of the observation that the Bible begins with “trees,” (plural); then cites a special tree among the trees; and, finally, ends with a very special tree (Genesis 1:12; 2:9,16-17; Revelation 22:2). Abraham’s tree plant was about resolution in general; and, evidently involved past conflict between Abraham and Abimelech, as well as any potential futureconflict between them. Conflict must not be overlooked as a critical biblical theme. Could it be that such resolution has something to do with life’s Beersheba’s? Could it be that a tamarindo on the horizon reminds us of the invocation of the Everlasting God during life’s most challenging moments?

As children, we were led by our teacher to a table where a slice of a tree was presented. We were encouraged to count the rings. For the rings told the story of the years. We were told that time could be measured by the circles in the wood. They go around and circumnavigate within the wood. We, as children, became interpreters, observers of what took place in the past. Now, we must look again and count the rings. For, there, on the horizon of the first-century is another tree—And when they carried out all that was written of him, they took him down from the tree, and laid him in a tomb…” (Acts 13:29; 1 Peter 2:24).

“The tragedy of life is what dies inside of a man while he lives.” But, Abraham planted a tree. We would suggest that this tree plant of Abraham not only set up tamarindos in the wind, a visible spectre on the horizon; but that the winds of divine activity have rustled among the leaves of history (2 Corinthians 4:16; 5:14-15). “Therefore, if anyone is in Christ, he is an new creation…” Our progress, like tamarindo trees in the wind, has a reality in time but is interpreted outside of time. The rings do not make sense, unless interpreted through the faith of Abraham (Romans 4:16-18).

Snow on the tree does not negate its rings.

February is the Month of Love, Hallmark Cards and chocolate covered cherries (uhmm!).  But, there is a set of metaphysics that transcend even the sweetness and lyrics of this world.  However beautiful these may be, there is a Valentine from another place, more heavenly and much higher than Hollywood.  The purpose of this post is to get us thinking about carissimmo and the dolce vita.  (Italian for beloved and the sweet life).

The possibility of being Beloved is the groundwork for the dolce vita, the sweet life.  In the classic text where Jesus invites all men to come to him (Matthew 11:28-30), Jesus says of his yoke that it is dolce.  Dolce is sweet, dessert, pleasant.  It is translated into English from the Greek as, “easy”.  This sweet life is the life which derives from coming to Jesus.  Yes, some have assumed no conditions of allegiance to the Lord here; but this is a blundering mistake.  However, assuming that one is daily seeking him in a New Testament manner, carissimmo and the dolce vita are the promise.

The basis for the dolce vita may be seen in 3 John’s uses of carissimmo (beloved).  It occurs four times (verses 1,2,5,11).  Given the brevity of 3 John, such a frequency is notable.  This carissimmo starts four of the seven sections. Also, let it be observed that the New Testament  consistently applies this concept of beloved status.  Consider, for example, 2 Peter 3:1,8,14,17.  The plural, carissimmi, here,  is used with notable frequency.  The apostles use of this carissimmo, or, beloved status, is used to refer to individual Christians, as well as to local churches of Christ.

Chocolate covered cherries would be bitter without carissimmo status.  How will you define the dolce vita this February?

See if you can find Marla in the second photograph (click on).  Incidently, the above scenes of desserts were very common throughout Milan.