Christ's Perean ministry

Perea (region)
http://en.m.wikipedia.org/wiki/Perea_(region)
Perea ("the country beyond" in Greek ), a portion of the kingdom of
Herod the Great occupying the eastern side of the Jordan River valley,
from about one third the waydown from the Sea of Galilee to about one
third the way down the eastern shore of the Dead Sea ; it did not
extend too far inland. Traditionally its limits have been considered
to be the eastern bank of the Jordan River between the rivers Arnon (
Wadi Mujib ) and Hieromax ( Yarmouk River ). [1] Herod the Great's
kingdom was divided by the Romans into a tetrarchy , of which Herod
Antipas received both Perea and Galilee . It is a very green area.
Perea is the area inhabited by the Israelite Tribes Reuben, Gad, and
the half tribe of Menasseh. New Testament commentators speak of
Christ's Perean ministry. It began with his departure from Galilee
(Matt 19:1, Mark 10:1) and ended with the anointing by Mary in Bethany
(Matt 26).
The Ministry of Christ in andAround Perea
[Harmony, Part 9, pp. 149-167] Before Jesus' final conflict in
Jerusalem, he spent several monthsministering in Perea, the territory
ofHerod Antipas on the east side of the Jordan River. Luke's gospel is
the main source of information for this period of Jesus' life. John
doesspeak of a few events of this period, most notably the raising of
Lazarus. Matthew and Mark mentiona few of the teachings and conflicts
of Jesus during this time. But we must associate this part of Jesus'
ministry primarily with Luke.
Principles of Discipleship
During most of Jesus' Perean ministry he was teaching his disciples
what was required to be a follower of Jesus. He emphasized our
relation to all kinds of other people, to money, and to life in
general. This section ends with Jesus temporarily leaving Perea to go
and raise Lazarus from the dead.Sec. 112: From Jerusalem to Perea John
tells us that after attending the feast of Dedication in Jerusalem,
Jesus left and crossed the Jordan to Perea, to the place John the
Baptist had been laboring earlier. John says that many there believed
on him (John 10:42). Sec. 113: Question about salvation and entering
the kingdom, Anticipation of Jesus' coming death and his sorrow over
Jerusalem
10.1
Luke picks up the narrative as Jesus was about to return to Jerusalem
and was touring through the towns and villages of Perea, teaching as
he went. Jesus reminded the people that in the coming kingdom Abraham,
Isaac, and Jacob would be feasting with many from all over the world,
but that those who knew Jesus personally but did not trust in him
would be excluded. Luke 13:31-32 takes us to the time three days
before Jesus left Perea to go raise up Lazarus. It is instructive to
read this section in conjunction with John 11, which speaks of Jesus'
delay of four days before arriving in Bethany (John 11:17). During
this brief interval of about two days Jesus continued to teach the
peoplein Perea, and some of those teachings are preserved in several
chapters in Luke (Luke 13-17). As he thought about his soon going to
Jerusalem, Jesus foresaw his own death, and lamented over its
continual unbelief and rebellion and spoke of his compassion for the
city and its people. He then declared their final doom (Luke
13:33-35). Sec. 114: Healing of a man with dropsy while eating with a
prominent Pharisee on the Sabbath, and three parables suggested by the
occasion This is the last of the six Sabbath controversies recorded in
the gospels (see the list in the previous chapter, under Section 110).
The Pharisees were unable to convict Jesus of any sin; the only
grounds they could bring forward were charges that he and his
disciples had failed to observe theircleanliness rituals, had
associated with people of low reputation, and that Jesus did work on
the Sabbath.Of these three charges, the third was the most serious,
since the Pharisees could use Scriptural commands against working on
that day. As he had done on previous occasions, Jesus healed on the
Sabbath day, this time a man with dropsy. Luke records that this was
done in a Pharisee's house, who hadinvited him for the express purpose
of finding some sin in him. Jesus again told them that works of
mercyare acceptable and good on the Sabbath, employing the figure of
pulling a son or an ox from a well. At the same dinner, Jesus noted
the jockeying for position among the guests, and used the occasion to
give two additional parables which taught the importance of humility
and service in the kingdom of God:
the guests at the wedding feast, and the wealthy man's banquet. Sec.
115: Cost of discipleship Jesus used several figures to show the
dedication required to be a disciple of his. The first is forsaking
all one's family (not usually literally, but in terms offirst love),
then carrying Jesus' cross. He added the illustrations of a man
building a tower and of king going to war. He concluded with
thecomparison of a disciple to salt withsaltiness. We must count the
cost to be a disciple of Jesus.
10.2
Sec. 116: Parables in defense of association with sinners When the
Pharisees and teachers of the law criticized Jesus for associating
with tax collectors and "sinners," who were flocking around him in
Perea, Jesus responded with a series of beautiful and famous parables,
which all have the theme of being lost and then found. They are the
lost sheep, the lost coin, and the lost son (often called the prodigal
son). These are recorded inLuke 15; it is noticeable that Luke
emphasizes women and children, thepoor, Gentiles, and the outcasts of
society. The lesson in each was the same: Jesus came to recover
sinners and bring them to salvation;this work should bring forth
praise to God, not criticism. Sec. 117: Parable to teach the proper
use of money, Story to teach the danger ofwealth, Four lessons on
discipleshipJesus required his disciples to follow God, and not to
love the world, especially money. The parableof the rich man's shrewd
manager illustrated how money should be made subservient to fostering
human relationships, ending with the famous dictum, "You cannot serve
both God and Money" (Luke 16:13). Then followed the parable of the
rich man and Lazarus, showing how the love of money can blind people
to the real needs of themselves and others. It is interesting to note
how Jesus selected the name Lazarus for the beggar, even as he was
traveling toraise up his friend Lazarus from thedead. Note also the
high esteem in which Jesus held the OT Scriptures (Luke 16:31). This
section in Luke is concluded by Jesus' other lessons to his disciples
(Luke 17:1-10). They are to be careful not to lead others astray, to
forgivethose how sin against them, to exercise increasing faith, and
to expect no special treatment from the Father, realizing that they
are only servants or slaves of God. Sec.118: Sickness and death of
Lazarus, Lazarus raised from the dead Luke's narrative of Jesus'
ministry is interrupted by the account in John of Jesus' trip from
Perea to Judea to raise Lazarus from the dead and the Sanhedrin's
subsequent reaction (John 11). Luke will resume the narrative with
Jesus' ministry in Samaria and Galilee in Section 120. John relateshow
Jesus heard of the sickness of Lazarus, and delayed going to see him
until he knew that Lazarus was dead. Note how Jesus loved this family
in Bethany, Mary and Martha and Lazarus; this was the warm human love
of friendship and sharedspiritual interest. Jesus was already wanted
for arrest in Jerusalem. Notice Thomas' resignedattitude, "Let us also
go, that we may die with him" (v. 16). The delayin going to Lazarus,
as recorded in John, is parallel to the delay in leaving Perea, as
recorded in Luke 13:31-32. Jesus' dialogs with Martha and Mary show
their spiritual understanding and faith. By weeping at the tomb of
Lazarus, Jesus showed his hatred of sin and its consequent death.
Jesus 10.3
prayed to the Father so that all might know that it was through the
Father's will that these miracles were done; Jesus possessed human
faith, even as his apostles did. The raising of Lazarus is one of the
great "signs" in John. Lazarus himself became a vivid witness to the
power of God in Jesus (cf. John12:9-11). Sec. 119: Decision of the
Sanhedrin to put Jesus to deathWhen the Pharisees and leading
Sadducees heard what Jesus did, they did not turn to him in faith;
rather, they plotted to eliminate himas a rival. This proves their
total depravity. Caiaphas, the high priestthat year, said, "It is
better for you that one man die for the people than that the whole
nation perish" (John 11:50). As John points out, unknown to Caiaphas,
this was a theological truth designed by God to mean something
entirely different than what Caiaphas had inmind. John adds that Jesus
would die also for Gentiles as well as the nation of the Jews. Because
of thisdecision of the Sanhedrin, Jesus stayed away from Jerusalem and
moved to Ephraim, a village probablyin northern Judea.
Teaching While on the Final Journeyto Jerusalem
Jesus was now about to make his final journey to Jerusalem. From
northern Judea he probably traveled north through Samaria and part of
Galilee, and then joined the pilgrimsthere traveling to Jerusalem for
Passover. From Galilee the normal route was to cross the Jordan
Riverand travel south through Perea, avoiding Samaria. It appears that
Jesus followed this route. From southern Perea he crossed back across
the Jordan to Jericho, and walked from there up to Jerusalem. There is
considerable space given in Luke to this part of Jesus' ministry,and
several events and teaching arerecorded in Matthew and Mark. John's
gospel does not enter the narrative again until after Jesus reaches
the outskirts of Jerusalem (John 12:1; Sec. 128). Sec. 120: Healing of
ten lepers while passing through Samaria and Galilee, Instructions
regarding the Son of Man's coming Somewhere on his tripup to Galilee
this event occurred. Jesus healed ten lepers, but only one returned to
thank him. Luke characteristically points out that this one was a
Samaritan. This passage shows that Jesus still supported the OT ritual
priesthood in its rightful duties, and that we all should be more
thankful to the Lord for our blessings. At the sametime Jesus told his
disciples about the conditions that will prevail at his second coming.
This message isa precursor to the great Olivet Discourse, given
outside 10.4
Jerusalem (Sec. 139). Jesus' final comment has always been a puzzle;
it may refer to the final destruction of the evil forces of Antichrist
(Luke 17:37). Sec. 121: Two parables on prayer: the persistent widow,
and the Pharisee and the taxcollector As Jesus continued his journey
toward Jerusalem, he spoke of prayer with these two well-knownparables
in Luke 18. Prayer must bepersistent and humble for God to hear and
answer it. Sec. 122: Conflict with Pharisaic teaching on divorce By
the time Jesus crossed the Jordan into Perea, Matthew andMark have
picked up the narrative, and the three Synoptic gospels all contribute
to our knowledge of this "second" Perean ministry. Probably this time
in Perea was shorter than before, since Jesus was traveling with
others to Jerusalem and was just "passing through." Quoting
Deuteronomy 24:1-4, some Pharisees sought to make Jesus take a stand
on the subject of divorce which would alienate him from some
supporters. The Jews themselves were divided on this subject between
various schools (Hillel vs. Shammai). Jesus answered by referring to
the creation of marriage in Genesis 1-2, and its indissoluble nature.
The "exception clause" in Matthew 19:9 allows for divorce in cases of
marital unfaithfulness, but does notrequire it. Jesus' comments about
eunuchs in Matthew show that the single state is not required, but is
honorable for those God has equipped for it. Sec. 123: Example of
little children in relation to the kingdom Jesus blessed the little
children brought to him (Luke, "infants"). They had the key to
entrance into God's kingdom, because they recognized their complete
helplessness and dependency on God. Sec. 124: Riches and the kingdom,
Parable of the landowner's sovereignty All three Synoptics record the
story of the rich young ruler. Mark points out that "Jesus loved him"
(Mark 10:21), probably a human love of compassion and natural
sympathy. But Jesus required him to give up his first love—money. This
he was unwilling to do, and went away. Jesus then pointed out to his
disciples how hard it was for the rich to be saved; indeed, no one
canbe saved except by the power of God (Matt 19:26). Whatever
peoplegive up for the Lord here on earth will be amply restored and
multiplied, both in this age and in the coming age. 10.5
Matthew alone adds Jesus' parable of the landowner who paid his
workers all the same wage, that which the longest workers had agreed
to. This shows that God is sovereign in salvation, and that we all
receive far better than we deserve. Sec. 125: Third prediction of
Jesus' death and resurrection, Warning against ambitious pride Thetext
now speaks of Jesus and his disciples' being on their way to Jerusalem
(Matt 20:17). Apparently they had passed over the Jordan again and now
were in the territory of Judea. Jesus' disciples "were astonished,
while those who followed were afraid" (Mark 10:12). They knew that
Jesus was wanted by the authorities there, and they could tell he was
resolved to face death in Jerusalem. At this point he againtold them
of his coming trials—mocking, flogging, crucifixion, and of his
resurrection three days later. Then the mother of Zebedee'ssons James
and John (probably Salome, Mary's sister) sought high places for them
in the coming kingdom. Jesus answered that they must suffer what he
will suffer, andthat regardless, the Father would decide. It is more
important to serve, as Jesus himself served, "to give his life as a
ransom form many"(Matt 20:28). This last verse (found also in Mark
10:45) shows that the substitutionary atonement was a teaching of
Jesus himself, even in the Synoptic strain; note now Mark especially
pictures Jesus as a servant throughout his gospel. Sec. 126: Healing
of blind Bartimaeus and his companion The three Synoptic accounts of
this miracle near Jericho can be harmonized easily. Apparently
therewere two men, led by Bartimaeus (Matthew notes both blind men;
cf. the similar example of the two demoniacs mentioned by Matthew;
Sec. 66); and apparently he met themen initially before entering the
city(as in Luke) and healed them as he left the city (as in Matthew
and Mark). See the note in the Harmony,p. 165, n. c. Sec. 127:
Salvation of Zaccheus, Parable to teach responsibility while the
kingdom is delayed Unlike Matthew, who was a tax collector, Zaccheus
was a "chief" tax collector, with other people collecting taxes under
him. His seeking Jesus by climbing the tree, and Jesus' seeking him by
His seeking Jesus by climbing the tree, and Jesus¡¯ seeking him by
calling to him and inviting himself tohis house, are all the subject
of a popular children¡¯s song. His true faith is shown not only by his
actions, but by his promise to restore what he had gotten unjustly,
with appropriate compensation. Once again Luke is the writer who
brings this story of the salvation of the despised tax collector to
us, as he was received by faith and became ¡°a son of Abraham.¡± 10.6
As Jesus continued his journey up to Jerusalem from Jericho, he told
the famous parable of the noble whowent on a journey ¡°to have himself
appointed king and then return,¡± apparently referring to himself.
Twostories are woven together. One is the rebellious city, which is
destroyed, speaking of Jerusalem. The other is the three servants and
how they handled the nobleman¡¯s money in his absence. Those servants
who worked for him were rewarded with great authority, whilethe wicked
servant who did not workfor him was deprived of his reward. Jesus was
preparing his disciples for the time he would be taken fromthem,
before his second coming.
10.7

--
President of The United States
Guy Ralph Perea Sr President of The United States
Weatherdata1046am0426 a Discussion Group of
Weatherdata<http://groups.google.com/group/weatherdata1046am0426>
USFMSC
http://www.cityfreq.com/ca/avalon/
QUALIFY
http://ptusss.blogspot.com/2012/08/proof-of-weather-spotter-qualify.html
OCCUPS
http://www.occupationalinfo.org/02/025062010.html
goldlandabstracts; link check
own search engine - The United
States International Policies
http://apps.facebook.com/faceblogged/?uid=1340855784
http://lnk.ms/8d5gl aol
http://groups.google.com/group/united-states-of-american
http://ptusss.blogspot.com/
http://twitter.com/guyperea
http://twitter.com/ptusss Federal Communication
Commission<http://columbiabroadcast.spaces.live.com/>

Ambassador Chevy Chase; Kevin Corcran; Jack Nickolas; Cher; Shirley Temple
Black; Liza Minnille; Ansari; Ernest Tascoe; Food, Drug and Cosmetic Act
Agent Jodie Foster; Department of Veterans Affairs Director George H.W. Bush
Title 22 USCS section 1928 (b) The e-mail
transmission may contain legally privileged information that
is intended only for the individual or entity recipient, you are hereby,
notified that any disclosure, copying, distribution, or reliance upon the
contents of this E-mail is strictly prohibited. If you have received this
E-mail transmission in error, please reply to the sender, so arrangements
can be made for proper delivery. Title 42
USCS section 192 etseq Margie Paxton Chief of Childrens Bureau of as
Director of The United States Department of Human Services; Defendant
Article IV General Provisions Section 2
(Supreme Law of The Land) The Constitution of The United States "Any thing
in The Constitution or Laws of any State to the Contrary Notwithstanding"
Contrary to Law (of an act or omission) illegal;
https://plus.google.com/100487463984952448443
https://twitter.com/presidentus1
http://ptusss.blogspot.com/2012/03/march-19-2012-rules-federal-swordfish_18.html