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I'd like you to look with me in your Bible at the 8th chapter of the gospel of Matthew. Matthew, chapter 8. And we're going to be continuing in our study of the 8th chapter. We began last time, and it's an exciting thing to be in the gospel of Matthew for many reasons, but I keep thinking about this one particular one. It's so refreshing and so exciting to see Jesus walking through the world, touching human need and human life. It's different than studying the vast, sweeping prophecies of Daniel. It's not like the logical, theological treatises of the apostle Paul. It's not like the historical, covenantal approach of the writer of Hebrews. There's just something fresh and living and practical about seeing Jesus walk through the world, and that's exactly what we have the privilege of doing, beginning in this 8th chapter.
Now, particularly in the 8th chapter, we noted to you last time that our Lord expresses His authority. Having preached this monumental sermon in chapters 5 through 7, He faced the inevitable question: "What gives You the right to speak like that? Who do You think You are? Where did You come from? What is Your authority?" And so that is the question to which the following chapters are the answer. In effect, what chapter 8 and 9 says is, "I'm God. I came from Heaven, and I have all authority." That's the answer, and Jesus demonstrates His deity. He demonstrates His heavenly supernatural power in a series of incredible miracles that could be explained no other way than that God was present among men. So Matthew very carefully continues in his presentation of the kingship of Christ, here giving us the credentials of the King, showing us that He has a right to say what He said. He has a right to do what He did because of who He is. He is God, and no other explanation fits these series of miracles.
Now let me give you just a little bit of background. You have to understand how really dramatic the whole scene was. In the day of Jesus Christ, disease was rampant throughout the world. The world was literally filled with disease and, frankly, medical science was, for all intents and purposes, well nigh nonexistent. So, disease could not be dealt with properly, and so you just sort of let it run its course, and you always had the sick and the dying in your midst perennially. There was a tremendous fear of disease. There was the pain and the suffering and the anguish that goes along with disease, and there were no miracle drugs to alleviate that. There were plagues that wiped out cities, wiped out countries, and were greatly feared. There were more incurable diseases than we have now, and so that was a world literally filled with disease. People didn't live very long. They died very young; was not abnormal to die in your 20s from disease.
Now, the Bible talks about many of the diseases that existed at the time of Christ and in the Old Testament times. Let me just give you some idea of the panorama of the diseases that the Lord would've confronted, and these are sort of categories under which there might be many different diseases. The Bible talks about atrophy, and atrophy would encompass diseases like muscular dystrophy, which is a condition in which the muscles refuse to absorb the food that's brought to them by the blood, so they grow thinner and weaker. Atrophy would also include poliomyelitis, a common disease in that time brought by a virus that comes in the bowel and then attacks the central nervous system, causes paralysis and atrophy. Bible talks about blindness. There was rampant blindness. It came about very commonly through birth; when the child was born, passing through a mother who was infected with gonorrhea. There was the blindness of trachoma. That was the blindness that came because of unsanitary conditions. There was the blindness of the brilliant sunlight, of the heat, the blowing sand, the blindness that came through war and accident injury. And then there were many times people with boils. Boils would include carbuncles and abscesses and infected glands and things of that nature. Then there was deafness: deafness because of birth defect, deafness because of wound or injury, deafness because of infected middle ear or infected inner ear. The Bible talks about dropsy, and dropsy is a, a way to describe an edema condition, where there is a retention of body fluids, and that can be caused by a lot of things. Bible talks about dumbness or mutism, the inability to speak. It talks about dysentery, which was caused by amoeba or bacteria or worms; disease of the colon, and the digestive track and processes. There was epilepsy, and epilepsy would encompass seizures, petit mal, grand mal, and other things. There was hemorrhaging. The Bible talks about bleeding problems, which could include fibroid tumors and carcinoma. The Bible talks about speech impediment and speech disorder under the concept of aphasia. It talks about indigestion, which is probably a more severe thing, which would be a stomach disorder. Bible talks about inflammation, probably referring to strep and staph infections. It talks about pestilence, which would be the plagues carried by mice and rats. It talks about skin disease (and I mentioned some last week) and there are many, many of these. The Bible discusses diseases called tumors, and they could be a wide range of tumors. And then it discusses ulcers. There are three other diseases, particularly in the New Testament, and they appear in the three miracles of chapter 8: leprosy, paralysis, and fever.
Now, the sum of all of this is that all these diseases existed in Jesus' time in many forms and were, for all intents and purposes, unalleviated. There was no way, really, to deal with these diseases; and so the people became very aware of the doom that sort of hung over their heads in the inevitability of disease. And along came Jesus, and He touched human life at the point of its greatest pain, the point of disease. And for all intents and purposes, beloved, and don't ever forget this, Jesus literally wiped out disease in Palestine; and the monumental nature of such an expression is beyond description. We can't understand it, because we live in a society that can handle disease. Oh yes, there are some diseases that are elusive to us. Cancer and heart disease may get us sooner or later, but for the most part, we have eliminated other diseases. And even in the diseases that bring death, we have the capacity, through drugs, to bring about a certain alleviation of pain. In that society, there was no such thing; and Jesus swept through with His healing power and healed thousands upon thousands upon thousands of people. I mean it was a staggering revelation that He was God. That's why, as we saw last time, He repeatedly said, "Believe Me for the very works' sake." How can you deny this, this all-encompassing, widespread, massive healing that He had done?
In Matthew chapter 12 and verse 15, it says, "But when Jesus knew it, He withdrew Himself from there. [That is, the Pharisees. "And great..." Don't try to follow me; I'm just going to read you a couple of verses.] And great multitudes followed Him, and He healed them all." In Matthew 14:14, the same thing. It says, "And Jesus went forth and saw a great multitude and was moved with compassion toward them and healed their sick." He healed them all. He healed all who came to Him. The Bible tells us: he came, healed him. He banished disease from Palestine.
It's important to note how different He is than the contemporary so-called healers. I've incorporated a chapter in my book on the charismatics on the subject of healing, and I noted there how Jesus healed. Well, let me just remind you of those major points. First of all, He healed with a word or a touch. There were no gimmicks, no exercises, no folderol, no fanfare, no nothing; just a word and a touch. Just say the word, just touch. Secondly, He healed instantaneously, instantaneously. That very hour, it says, and the bleeding, the woman with the bleeding problem in Mark was healed immediately; and the ten lepers were healed instantaneously. And in Luke 5, immediately the leprosy departed from him. And the crippled man at the pool of Bethesda immediately became well. And the blind man, when he washed his eyes, saw instantly.
Thirdly, He healed totally. There was never a recuperation. Can you imagine that you were 35 years and never taken a step, and Jesus made your legs whole and told you, "Get up and walk?" Why, even if your legs were whole, you couldn't walk. There would be rehabilitation. There is never rehabilitation in any miracle Jesus ever performed. Never. Was instant. It was total. Immediate.
Fourthly, Jesus healed everybody. He didn't have to screen out the tough cases. He healed everybody. Everybody. He didn't send away long lines of disappointed people like the so-called healers of today. He healed everybody. Luke 4:40 says, "And while the sun was setting, all who had any sick with various diseases brought them to Him; and laying His hands on every one of them, He was healing them."
Fifthly, Jesus healed organic disease, the real stuff: crippled legs, withered hands, blind eyes, paralysis, the kind of healings that would show a miracle beyond doubt. He didn't heal low back pain or some supposed functional disorder.
And sixthly, and this is where Jesus really departs from everybody else, Jesus raised the dead. In the process of all of this, people, you've got to understand: This has never happened in the history of the world; and what the Jewish people are seeing with this miraculous work of Christ is something for which there is only possible a divine explanation; and that's what makes the Pharisees' unbelief so utterly incredible; and it shows the depth of the sin in their hearts. They would not believe in the face of incredible, inexplicable evidence.
Nonetheless, Matthew indicts them again in this section by pointing up the credentials of Jesus; and out of the thousands of miracles, he picks three for this chapter. Now, last week, we saw the first one in verses 1 to 4, the wretched man, the wretched man. Look at the chapter, "When He was come down from the mountain, [that is, from teaching the Sermon on the Mount] great multitudes followed Him. And behold, there came a leper and worshiped Him, saying, 'Lord, if Thou wilt, Thou canst make me clean.' And Jesus put forth His hand and touched him, saying, 'I will; be thou clean.' And immediately his leprosy was cleansed. Jesus said unto him, 'See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded for a testimony unto them.'"
Now, the most despised man in society was a leper. The severest, ugliest, worst imaginable disease was leprosy. It also was ceremonially unclean, so it became a living illustration of sin. So the man was not only an outcast because of the disease itself, but because he was a living, walking illustration of sin; and, yet, such a man came to Jesus. Now, this would be an incredible statement for the Pharisees to hear, an amazing miracle for them to have thrust upon them by Matthew, because they couldn't imagine why anybody would bother with a leper. There must have been a lot of Pharisees who weren't feeling well and could have used a healing. Why an outcast of the wretched nature of this man? But we saw how wonderfully Jesus reached to the very lowest levels of society. He did things in the face of the haughtiness and the pride of the Pharisees that they never would've done. He showed that the extent of His kingdom was past the high and the mighty to the low; that He was reaching out to embrace in His arms the people that nobody else would touch; that His kingdom was not what they thought, not for the super pious, but for the desperate, the hurting. And so He touched a man with leprosy and the man was healed.
Remember, I pointed out to you there were four things that were so wonderful about the man? First of all, he came with confidence. In other words, he didn't care if he was a leper. He got rid of the social stigma. He got rid of the embarrassment, and he came because he was desperate. And then he came with reverence; says he worshiped. And then he came with humility. He said, "If You will." And then he came with faith. "You can make me clean. I believe it." And when a person comes to Christ in desperation, worshiping in humility, and in faith, that person can be really redeemed; and so the healing of the leper became, for us then, an analogy of salvation; and He told the leper two things. Number one: "Obey the law of Moses. Go right to the temple and do what you should." And, number two: "Be a witness to them." That's what should happen in our lives, too, after we've been redeemed. We obey, and we give testimony. So we saw Jesus heal the leper. The dregs of human society He embraced in His arms. And what a rebuke it was to the supercilious, condemnatory pride of the Pharisees.
We move from the wretched man to our story for today. The respected man, verse 5, the respected man. Now, here we find a man who also would be by the Jews considered an outcast, because he is a Gentile. Worse than that, he is a Roman soldier, a member of the occupation army that had invaded and occupied their precious land. Normally, he would be hated, close to a leper; but our Lord heals in his behalf; and, again, what the Lord is saying is this. The extent of the kingdom is for the down-and-out and the outcast and the Gentile; far broader than the parameters the Pharisees had drawn, far broader.
Let's look at verse 5. "And when Jesus was entered into Capernaum..." Many commentators, by the way, think all three of the miracles happened the same day. He finished the sermon, came down the mountain, entered Capernaum, and all this happened the same day. It's possible. He entered into Capernaum. By the way, Capernaum is that lovely city on the north of the Sea of Galilee, a city which doesn't exist anymore, because Jesus pronounced a curse on it. One of the most beautiful spots I've ever seen in the world; and, yet, there's not a city there anymore. Just ruins, because Jesus cursed the place. They never rebuilt it. They built places all around it, but not there. But in that lovely little place, Jesus resided and stayed, perhaps at the house of Peter, because Peter had a house there. Even to this day they have the ruins of that house. They believe it to be his house. So Jesus entered into Capernaum, and he spent a lot of time there. "And there came unto Him a centurion, beseeching Him." Now, Matthew goes right for the facts; and Matthew goes right for the, for the interaction between the centurion and Jesus, because of Matthew's purpose. But the facts are elucidated a little bit in Luke, because Luke has a comparative passage in the 7th chapter. You don't need to turn to it, but I'll just kind of fill in some details from Luke. Luke tells us that the centurion didn't actually go to Jesus, but he sent some Jewish people with this message. So Jesus does interact with the centurion, but through these Jewish people who have come to Him. The centurion did not come himself, but rather sent these Jewish people. And it was because he felt unworthy to be in the presence of Christ and he felt unworthy to have Christ in his home, so he sends these Jews in his behalf and they speak to Jesus for him.
Now, let's talk a little about a centurion. Every time you see a centurion appear in the New Testament, he's a good guy. It's really amazing. It's as if the Lord—and there were a lot of bad centurions, I'm sure, but it's as if the Lord—purposely picks out some of the most hated people in Palestine as illustrations of goodness and faith and saving grace, to show the extent of His kingdom is to reach beyond Israel. Every time you find a centurion, whether it's the guy who was there at the crucifixion, or whether it's Cornelius, or whether it's this guy, they're all good guys; and they all wind up, at least I think most all of them, in being redeemed. And it's, it's sort of a, a slap in the face again of that exclusivism that existed then that had no room for a Gentile, especially a Roman soldier.
Now, can I add another thought? If it wasn't bad enough to be a Gentile, it was worse to be a Roman soldier; and if that wasn't bad enough in itself, it was worse to be one other thing; and that was this. The soldiers of the Roman occupation army were not really sent from Rome. They were trained in the community or the area where they were being occupied. And what they did, according to history, what they did in Palestine was they found non-Jewish people in that area and they drew them into the Roman army and trained them. This man in Capernaum was, no doubt, a soldier under the troops of Antipas. And if he was a non-Jew living in this area, it is highly likely that he was a Samaritan. And if it was bad to be a Gentile, the worst kind of Gentile was a Samaritan, because a Samaritan was a Jew who had intermarried into Gentile lines, and that was to sacrifice his Jewish heritage, the worst imaginable kind of Gentile half-breed.
So here you've got a guy who's a Gentile. He's the worst kind of Gentile, a Samaritan. He's the worst kind of Samaritan. He is a member of the occupation forces of the Roman army who are oppressing Israel. Now, any Pharisee is going to say, "Why in God's name would You ever do a favor for somebody like that?" That's just the point. They had no perspective on the parameters of the kingdom. It was confined to them: "Us four, no more, shut the door." That was it. And Jesus throws that deal wide open, and it was more than they could handle, and they hated Him until they finally killed Him. But he comes in the, the presence of Jesus through these mediating Jews that Luke tells us about, and this is what he says. Verse 6: "Lord," [and, by the way, Lord there means more than sir. There is bound up in that thought of Lord all of the centurion's thinking about the deity of Christ. I think he's using it in its true, divine sense. "Lord, my, [He used the word pais in the Greek, which means my child.] my child lies at home sick of the paralutikos." He's a paralytic, sick of the paralysis, grievously tormented, or suffering tremendously or suffering severely. Now, the word pais is used here, and it means child. Luke uses the word doulos, which means bond slave. And the question comes up: Was he his child or his bond slave? The answer is it was rather common to have a child slave in the house, a young boy. And that's what it was, a boy servant, a boy slave. And so he says, "My boy slave is at home sick of the paralysis." We don't know whether it was polio or whether it was a nervous system or brain disorder or a tumor. We just don't know; but he was paralyzed and in tremendous pain.
Now, there's something beautiful about this. I like this centurion. I like him first of all here because he cared about a servant, and that sets him apart from just about everybody else in the Roman world. In fact, in the Roman Empire, slaves didn't matter. If they suffered, it didn't matter. If they lived, it didn't matter. If they died, it didn't matter. They were of no consequence. Aristotle, for example, says, and I quote, "There can be no friendship and no justice toward inanimate things. Indeed, not even toward a horse or an ox or a slave. For master and slave have nothing in common. A slave is a living tool, just as a tool is an inanimate slave."
They had no rights. Gaius, the Roman law expert said, "We may note that it is universally accepted that the master possesses the power of life and death over his slave." That was Roman law. Don't like your slave, kill him. Varro, the Roman writer who wrote so much on agriculture said, "The only difference between a slave and a beast and a cart is that the slave talks." Only difference.
Cato was another Roman writer; was trying to give advice to somebody who was having trouble economically. He said, "Look over your livestock and hold a sale. Sell your worn-out oxen, your blemished cattle, your blemished sheep, wool, hides, any old wagons, old tools, an old slave, a sickly slave, and whatever else, else is superfluous." So, you see, the Romans viewed a slave as a thing; but not this centurion. He isn't asking on his own behalf. He says, "Hey, my boy servant is paralyzed." He's an excellent pagan. He's an excellent pagan.
You know something? He must have been to have these Jews bring this message to Jesus on his behalf. I mean most centurions would go to a group of Jews, if they were Samaritan Gentile centurions, and say, "Would you do me a favor?" They'd say, "Huh? You've got to be kidding. Out of our way, fella!" Say, why in the world did these Jews come to Jesus on the behalf of this guy? I'll show you: Luke 7, most interesting. Just listen to this verse. "And when they came to Jesus, the Jews, the elders of the Jews, they besought Him earnestly." They really got involved. "Oh," they said, "oh, do this," and they gave Him this little message here, "His servant is lying home sick of the paralysis, grievously tormented." And they said, "Do this, for he is worthy for You should do this. He's worthy." How can a Gentile be worthy? Here it is: "He loves our nation, and he built us a synagogue." Comes down to economics, money, guy made a big investment. He loved their nation. He built them a synagogue. Now I know even more about this centurion. Hah! He's, he's even understanding something of the truthfulness of their religion. He's a God-fearing Gentile like Cornelius. He realizes that he's dealing with a people who are a covenant people of the living God, and he makes an investment in them. He loved their nation, and he built them a synagogue in Capernaum. I've been in Capernaum. I've stood in the ruins of the synagogue there. They say the footings of the synagogue came from this day, and maybe they were purchased by this very centurion. He built them that synagogue. When you do a favor for those people, they respond like that, and so the elders came and said, "Boy, You ought to do this for him."
You know what interests me, too, is that they knew Jesus could do it. Everybody knew He could heal. There wasn't a debate about that; but the hardness of their heart didn't want to take a step further and accept Him as Messiah and Savior. So here is a good Gentile who loved Israel, and we should love Israel. We really should. They are God's chosen people. I don't think anybody loves the Jews more than I do. They're all my favorite people: Abraham on down to Jesus and Paul and Timothy. I spend more time with them than I do with Gentiles, in the study of the Word.
And he loved them, too. He loved the nation, and he built them a synagogue, and it was apparent that he was a good Gentile, and he was gentle. He loved his slave. He was humble. Do you know, he wouldn't even come to Jesus himself, because he didn't feel worthy? And you know he didn't want Jesus in his house, because he knew enough about Jewish ceremonial teaching that a Jew was never to go in the house of a Gentile. And he didn't want to violate that. The Jews had some strange beliefs, you know, that the Gentile utensils were dirty. They wouldn't eat off a Gentile—or use—a Gentile utensil. They, they believed that Gentiles aborted their babies and threw them down the draft in the house. Therefore, the house was polluted by a dead body, and they had all kinds of strange things that the rabbis had invented to keep them apart from the Gentiles. And he even wanted to honor those ceremonial traditions.
He's humble. He's loving. He's sensitive. He really has a beatitude attitude. He's ripe to get a transformation, and that provides the background. And when he says, "Lord," in verse 6, it's the Lord in the fullness of what it means. In case you doubt that, look at verse 10. Jesus said, in the middle of the verse, "I have not found so great faith, no, not in Israel." This is the greatest faith I've ever seen. Faith? What do you mean? Faith in the reality of who Christ was; that's what it has to mean. He believed Jesus was God. That is the epitome of faith, and Jesus says his was that kind of faith. When he said, "Lord," he's affirming the lordship of Christ. And what a rebuke this is to the Jews, for here is a Samaritan, half-breed, Gentile soldier from Rome. Jesus says, "He has the greatest faith I've ever seen." What a shock.
And it isn't on behalf of his own need. He says, "My boy servant lies at home sick of the palsy, grievously tormented." And you know what I see in that, that's so beautiful? There's no request in verse 6. He just gives Him information, and then the Jews say, "Do it. He's worthy. Do it. Do it." But he doesn't presume to ask that. His prayer is a prayer of information. "Lord, here is the need. I lay it before You. I accept Your sovereignty and Your choice." What was his disease? Paralysis, the impairment of sensation or muscle function by injury or disease to the spinal cord, the brain, or the nerves. We don't know what caused it, but the effect was impending death.
Then comes our Lord's response in verse 7: "And Jesus said unto him, [gave the word back] 'I'll come and heal him. I'll come and heal him.'" So he tells the Jews sent by the centurion that He's going to come to the Gentile's home. He's going to come to the centurion's house. He's going to heal the, the boy. In fact, Luke then says they all start moving down the road, and they're heading for the house, and the centurion sees them coming, and he panics, because he doesn't feel worthy to be in the presence of Christ, and he doesn't want them to have to violate their law by coming in the house, and he can't get the boy out of the house because of his condition.
And so he sends a messenger real fast in verse 8. "The centurion answered and he said, 'Lord, I'm not worthy that You should come under my roof. Don't, Lord, don't come any further. I'm not worthy of that. I can't allow You to enter my house. I can't allow You to come into my presence. I'm not worthy.'" Oh, I love that. You know, people, there are some people who think that they, they should become a Christian to do God a favor, that they need, that He needs them. He, we're not even worthy to enter His presence. "I'm not worthy." What a beautiful scene this man; this is a man's man. You didn't become a centurion by going from a desk job into this. You became a centurion by working your way up through the troops, through the ranks. This was a guy who was tough. He had to lead a hundred men. That's what a centurion did. He handled a hundred men. He was a drill sergeant, tough, combat oriented; but what a gentle, humble, meek, sensitive, loving tenderness; and all this for a sick slave?
A true, God-fearing Gentile like Cornelius; and now his faith becomes evident at the end of verse 8. Listen to what he says, "You don't need to come under my roof. Speak the word only, and my servant shall be healed." "Oh," you say, "where'd he get that information?" Listen, he'd been around. He saw what Jesus was doing. He said, "Just say the word. That's it. You don't need to come in. I know the authority that comes out of Your mouth. Just speak the word." I believe he knew that He was God, and that he was in the presence of God. "All You have to do is speak."
And then verse 9, he gives this little statement I think is so good: "For I'm a man under authority, having soldiers under me. I say to this man, 'Go!' and he goes; to another, 'Come!' and he comes; and to my servant, 'Do this!' and he does it." What he's saying is, "Hey, I understand Your authority. There might be some around here saying, 'Where'd You get this authority? Who do You think You are? By what reason or rhyme do You speak this way?' But I know a man with authority when I see one. I've seen what You've done. I've seen the power of Your Words. I understand authority."
Now watch the reasoning of verse 9. It's reasoning from the lesser to the greater. He says, "I am a man under authority, having soldiers under me. And I say to this man, 'Go!' and he goes; another man, 'Come!' and he comes; and to the servant, 'Do this,' and he does it." Now watch what he's saying. "I am a man who is under authority, and I understand authority, and I exercise authority. How much more authority must You have who are not under authority at all, but are the supreme authority of the universe?" He's saying, "Here I am under authority, and I can command things to happen. You are above all authorities. How much more can You but speak the Word, and it'll happen?" Boy, this is great faith, isn't it? "You don't have to come, just say it."
Now, the next verse is really interesting. "When Jesus heard this, He marveled." Now you know something? You got to have a pretty unique kind of faith to amaze Jesus. Think about it, because, really, He knows everything. He has seen it all, and when it says, "Jesus marveled," you know that is some kind of statement. It tells us that Jesus, in His humanness—it's a glimpse of His humanness—was literally amazed at the faith of this Gentile. He's surprised.
By the way, it was a taste of things to come, because there's been a lot of other Gentiles who've had that kind of faith in Christ. Many of them are sitting right here this morning, and it's a severe rebuke to the Jews. Look what he says in verse 10. "He marveled and said to them all around Him, 'Verily I say unto you, I have not found so great faith." He could've said period, but just to put the knife in, He said, "No, not in Israel." And the implication is, "I should've found it here. You're the people of the covenant. You're the people of the promise. You're the people of the inheritance. You should've had this kind of faith, but I have never found it here, not this kind of faith." Great faith; he commends this Gentile.
Oh, He had found faith among the Jews. No question about that. We saw that in Matthew 4. Sure He had found faith, but never in this kind of combination, never this much virtue. I mean love is there, affection is there, thoughtfulness is there, humility is there, sensitivity is there, absolute confidence in the power of Christ, assurance that He is God in human form. You know, even the disciples, Jesus said about them, "Oh, ye of [What?] little faith." They were disciples, and they weren't too sure who He was. Thomas, after His resurrection, says, "I'm not too sure." Philip says, "Show us God." He says, "You've been so long with Me, and you don't know?"
But this man had great faith. It is a monumental foretaste of the kingdom Jesus gives them, that Gentiles will have greater faith than Israel. Listen to me. That is true today, is it not? The church predominantly is a Gentile church. Israel still rejects the Messiah, and Jesus goes on to make this clear. One of the most devastating statements, verse 11, "I say unto you [listen to this] that many shall come from the east and west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of Heaven." Stop right there. Now, there is coming a great, glorious kingdom. There is coming a millennial kingdom and an eternal kingdom in the future. And in that kingdom, God's wonderful promise to Abraham and Isaac and Jacob will come to pass. They are the people of the covenant. They were the ones through whom God brought the covenant. There is an essential Jewishness in the future of God's plans for the world, and Abraham, Isaac, and Jacob represent the great covenant of faith. The gospel came through Abraham's seed. Salvation came through Abraham's seed. We are blessed in the tents of Shem. We are sons of Abraham by faith. Our blessing comes in Abraham; so we, in a sense, are part of that same covenant. So there is a Jewishness to the kingdom, but the thing He's saying in 11 is this: "Many shall come from east and west and sit down with them." Who are the many? The east and the west. The main line, the point at which this begins is Israel; and you go east and west from there and you encompass the Gentile world. And what He's saying is, "The kingdom will be filled with Gentiles."
You want to know something? They didn't believe that. That was a shocking statement. This was contrary to all their teaching. They believed that, before the kingdom came, all the Gentiles would be destroyed. That's right. If you read the, some of the apocryphal literature like 2 Baruch, chapter 29, it pictures the, what they believe is going to be the great feast, where all the Jews will sit down with Messiah. And it says in that apocryphal passage—but it does reflect the thinking of the Jews at the time—it says, "The Jews are going to sit down at a great feast, and they're going to eat behemoth and leviathan." Now behemoth is the word for elephant and leviathan is the sea monster, massive whale. I mean they're going to have a feast like no feast ever was where they eat elephants and whales. Now, that's symbolic of an incredible, unlimited, massive amount of food. It's going to be the feast to end all feasts, and it's for the Jews. The great messianic banquet; and never, for a moment, did they believe that Gentiles would be reclining at the table with them. I mean, in the first place, that would mess up the meal anyway, because it's going to have to be kosher. The kingdom has encompassed the Gentiles, hasn't it? Two thousand years later, here we are, and the church is filled with Gentiles; and we'll sit down someday in that millennial kingdom in the future with Abraham, Isaac, and Jacob.
Now, if that isn't devastating enough, verse 12 really puts the final nail in the coffin: "But the sons of the kingdom..." Who are they? Jews. Acts 3: "You are the sons of the kingdom," said Peter to the inhabitants of Jerusalem. "The Jews shall be thrown out into outer darkness: there shall be weeping and gnashing of teeth." Now, that is a very, very strong statement, devastating statement, incredible statement. And they're called sons of the kingdom because, by right, they are the inheritors. The promise is to them. The privileges were given for them. But when the kingdom comes, they're going to get thrown out. Why? Why? Because you don't enter the kingdom on the basis of a physical seed; just because you're Jewish doesn't mean anything.
You know, in John 8, they want to argue with Jesus about that. And so they get into this little dialogue about the fact that we are the sons of Abraham and, as such, boy, we have it all together; and we have it all settled; and that's the way it's going to be. And Jesus says, "'I know you're Abraham's seed; but you seek to kill Me. You're trying to kill Me because My word has no place in you, and I speak that which I have seen with My Father, and you do that which you've seen with your father.' They answered and said to Him, 'Abraham is our father,' and Jesus said unto them, 'If you were Abraham's children, you would do the works of Abraham. But you seek to kill Me.'" And then He says, "You are of your father, [Whom?] the devil."
You can't know how they hated Him for saying that: The sons of the kingdom were going to be thrown out. They forfeited their inheritance by unbelief. They annulled their promises. They lost their kingdom rights; and when proudly demanding entrance, they're going to get thrown out. To where? Verse 12. Outer darkness. Outer darkness. That's a Jewish thought. Jesus is speaking in their vernacular. The rabbis taught this. "Sinners in Gehenna will be covered with darkness," so says the Talmud. The Jews believed that sinners went into darkness. "And that's exactly where you're going," Jesus says, "where sinners go, away from the light of God's presence."
Some people are confused because it says that hell is a place of darkness and also a place of fire, and they wonder how you can have fire without having light; and that's part of the supernatural quality of hell, that there will be fire, fire of torment, and along with it, total darkness. Phenomenon created by God for eternal punishment. Outer darkness, that's a place; just like heaven is a place. And the horror of that place can be seen in the phrase at the end of verse 12: "There shall be weeping and gnashing of teeth." That's the effect of the darkness: the loss of all happiness, the loss of all joy, the rage of helpless despair, the excruciating torment of eternal darkness, weeping, and gnashing of teeth.
Thirteenth chapter of Matthew, 42nd verse: "And shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth." Chapter 13, verse 50, "And shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth." Chapter 22, verse 13, "Then said the king to the servants, 'Bind him hand and foot and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.'" Chapter 24, verse 51, "And cut him asunder, appoint him his portion with the hypocrites; there shall be weeping and gnashing of teeth." Every one of those is a quote from Jesus. He talked about that. I know people think Jesus just talked about love and hearts and flowers, but He didn't. People say, "Oh, you know, you're too strong," and, listen, I have never preached a sermon as strong as any one Jesus preached, never. I've never said anything as devastating as what He said. I noticed lately, Bailey Smith, who's the president of the Southern Baptist denomination, made the statement that God doesn't hear the prayers of Jews; and he's really suffered in the press for that, but he's right. God doesn't hear the prayer of any unregenerate man. The Bible says that.
I was interviewed this week. The Associated Press came by, and they wanted to interview me. They're doing a national story on mass murders, and they asked me, "Why mass murders?" They want a theological viewpoint, and I just told them, "Well, people do that because they're vile and evil, wretched sinners." And they said, "Well, why do you say that?" I said, "Because the Bible says that. And if you let man go to his own devices, that's exactly what he'll do." I said, "The Bible says evil men will get worse and worse. They used to kill one, then they killed dozens, and now they're going to kill hundreds if they can, because evil men will get worse and worse. As society takes off the restraints and lets man's depravity run, this is what you're going to get." At the end of about an hour and fifteen minutes, what should've been a ten-minute interview, we had a good discussion at the end. The girl, who was very gracious and asked wonderful questions, said to me, "You know, people might think you're strange because of these answers. Why are you so convinced that these are the reasons?" I said, "Very simple. The Bible says so, and that's the bottom line for me." She says, "That explains it." You can be firm when you have the Word of God; and the word of Jesus is, that people who reject the Messiah, even if they're the sons of the kingdom, are going to get thrown into outer darkness. How much worse for the Gentile, who never knew the covenant promise, to reject the Messiah?
And so He gives a sermon that was not forgotten, in the midst of this miracle. And then verse 13: "Jesus said to the centurion, 'Go thy way; and as thou hast believed, so be it done unto thee.' And his servant was healed in the very same hour." Jesus says, "You can all go back home. He's healed." Can you imagine that little guy all of a sudden being healed? Popping out of that little bed, off that mat, saying, "I don't know what you did, sir, but I'm healed." Can you imagine if the centurion believed what he believed before, what he must've believed after?
You say, "That little phrase, 'As thou hast believed, so be it done unto thee,' can we claim that?" Not necessarily. He said that to the centurion. Paul believed that God could heal him. God didn't, right? That's a sovereign choice. Sometimes He'd heal people who had no faith. In fact, if you want to know the truth, the Bible doesn't say the little boy had any faith at all. He healed him for the benefit of the centurion and everybody else in history who'd read this story. I think there's one more centurion in heaven, frankly, and probably one more little boy. Do you see what Jesus is saying here? "I reach for lepers, and I reach for outcast Gentiles, because My kingdom encompasses those who believe, who believe, not those who are of some particular race."
Now just in case the Jews might completely come apart at the seams, He adds one more healing in the next two verses. Very brief; I'm just going to mention it. Look at it: "And when Jesus was come into Peter's house..." And the other gospels tell us it was on the Sabbath, and they had been to the synagogue. In fact, all of these, as I said, may have happened the same day. And they went over to Peter's house. You know, they do what we do. They go to synagogue or church, and then they go home and have dinner, but they were having a problem there. The other writer, Mark it is, tells us that Andrew was there, and James was there, and John was there; so you got Peter, Peter's wife, James, John, Andrew, and Jesus. You got six people, and they got a real tragedy. How can you have Sabbath dinner when mother-in-law is sick? Right? That's what mother-in-law's for, right? How can you possibly have a decent meal? Plus it puts a damper on the whole operation. So the others come to Jesus, according to Mark's account, and they say, "Come on home with us and heal her so we can have dinner." So, you know: first things first. You know, why not? Nothing wrong with service; give her an opportunity to serve. "When Jesus was coming into Peter's house, He saw his wife's mother lying and sick with a fever." Peter was married. We know that, because 1 Corinthians 9, he says later on his ministry, Paul says, it's not wrong for Peter in his ministry to lead about a wife, which means that she traveled with him in some of his ministry. And so here is his mother-in-law.
Now, the Jews used to get up, the Pharisees used to get up, and they said the same thing every morning. This was their standard statement: "I thank Thee that I am not a slave, a Gentile, or a woman." They believed that lepers and Gentiles and women, sort of in the same category. They had a very low view of women; and for Jesus to throw in a healing of a woman, you see, is just another indictment. And a mother-in-law, I mean, you know, that's even going beyond. So He is, He is really slapping in the face of all their tradition. Verse 15: "He touched her hand, and the fever left her." The hypothalamus, I'm told, in the middle of the brain, controls the body temperature and keeps it at 98.6. And it can become diseased; and sometimes infection comes from other parts of the body; and, in her case, could've been malaria, which was very common to that part. And when your body begins to fight it off, it raises your temperature, as you know. Whatever it was, temperature can go up to 108 degrees. We don't know what hers was, but the indication of the other account is that it was so severe she could die from it. And Jesus reached out His hand and touched her, and immediately, "The fever left her and she arose and got about making dinner." She ministered. Do you know that's what she should do in, in thanks for the healing? I'll bet she whipped up bagels and gefilte fish or whatever, like, like they'd never had. St. Peter's fish, maybe, that comes out of that sea. That's what they call it now. But they had a great time.
You know, there's something wonderful about that. I, I think the reason that you have the, the little miracle here about the mother-in-law, she's Jewish. And it might have been hard for the Jew to accept the leper; but then to accept a Gentile; and then to hear the words of Jesus that they're going to be shut out of the kingdom. And so Jesus immediately drops back in this healing of a Jew, almost as if to say, "Yes, I've turned to the Gentiles. Yes, the kingdom will embrace the Gentiles; but I'll never turn aside My people Israel. There'll be healing for them, too." Isn't that right? Don't you find that in Romans? Where he says: Sure, the original root and stock was Jewish; the Gentiles have been grafted in; but the day is coming when Israel will be grafted in again to the stalk of blessing. There's coming a day for Israel again.
And I see that inherent in the simplicity of this miracle. She was immediately healed—the power of Jesus Christ made manifest. If you can deny that He's God in the face of these things, it is not because there is no evidence. It is because there is no faith in your heart, and there's no faith there because your heart is bound by sin. Let's pray.
Father, we are grateful again today to have walked with Jesus, spent, as it were, a day with Him. We feel like we were there. We can almost feel the dust on our feet, the wind in our faces, the warmth of the sun, as He trod the dusty roads of Capernaum, can almost sense the exhilaration in the heart of the centurion, almost hear the questions of the little boy. We could see the Pharisees and the Jewish leaders in the corner trying to explain the inexplicable, trying to figure out what to do with this One who overturned everything they stood for. We can sense the joy in the little house of Peter in Capernaum as his mother-in-law was made whole and hear the questions of the disciples, who asked Him how He did it and wondered at the presence of God in their midst.
Father, may we be truly worshiping the Son of God. I pray that there be no one in this place who would go away, who would leave, who does not know Jesus Christ, who has not believed. We know that faith is a gift that You give; and we pray, Lord, that You would give it this day, that no one may go into outer darkness to experience eternally the weeping and gnashing of teeth.
For those of us that are Christians, Lord, may we believe as much as this Gentile believed in Your power. May we be as faithful as the mother-in-law, to get up from our healing and serve: for our lives have been touched, too, and we've been healed of sin, the greatest healing. May we be so faithful as to serve. May there be no end to the ongoing gratitude of our hearts. May there be no diminishing to our thankfulness, so that we live a life of service to the one who touched us and made us whole. We pray, too, that You'll draw to Yourself today all of our hearts, that those that You would have to come into the prayer room and the counseling room might come and settle any matters with You. We pray these things for Your own glory, in Christ's name. Amen.
This article is also available and sold as a booklet.
This sermon series includes the following messages:
Please contact the publisher to obtain copies of this resource.Publisher Information


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So, I am finally getting around to reviewing a new sweater. It has been a time consuming process. I have now ordered two sweaters, returned one and kept one. Actually, I am still thinking about returning the one that I kept However, this is nothing new to me. I almost never get it right the first time.
Sweater 1
I decided on the LL.Bean Signature sweater that I previewed in my earlier post (and pictured above). It is brushed lambswool and I was interested in the texture (I have never had one). I liked the marl grey color. Plus, I thought it would give me a new brand to try. It was a little bit of splurge for me at $79, but they did offer free shipping.
I received the sweater and I was excited. It was great… just not for me. Great material, great color, but it did not fit. It may have been due to how thick the wool was, but it looked really bulky on me. It was also a little on the long side. I have learned that if the fit is off I need to immediately return it, because I will never wear it.
I wear a small in most brands. I ordered a small. It didn't fit any tighter than what you would expect a small to fit like. This was my fear in ordering from LL Bean signature. I have too many times found that when a brand targets younger demographics the clothes tend to fit really really tight. I was happily surprised and disappointed at the same time. I now feel like I can safely order from them, but this sweater must go back. It might have worked well as an outdoor sweater, but I was looking for something more work compatible.Sweater 2
Still dwelling over the loss, I got back on the internet and started hunting for a replacement. I noticed Brooks Brothers was having a 25% off on all sweaters sale. I did not hesitate. I ordered the shetland crewneck in clipper (light blue). I debated between the clipper and the cobblestone. I was worried that the cobblestone would have a red/pink tint to it (I am now a little disappointed I didn't choose it). I went with the clipper. This sweater is regularly $98, but with the sale it was $73. Still expensive for me ($83 shipped), but very close to the previous sweater and I had a void to fill.
I am pleased with the quality. I ordered a small and it fits pretty well. The shade of blue is a little light for me, but I wanted to try something a little different. I do like the variation that the mixture of white adds to the sweater (see below).
I have now worn the sweater one time. It went fairly well. I was not completely comfortable, but that is almost always true for me when I am wearing a new article of clothing. I have never had a Brooks Brothers shetland wool sweater and I am interested in how it will hold up over time. I will keep you posted on any new developments.

subset: commoncrawl


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News & Events
For the Media
Terri Joyce Appointed Clinical Assistant Professor of Physician Assistant Studies at Clarkson University
Terri Evrard Joyce RPA-C has been appointed clinical assistant professor of physician assistant studies at Clarkson University.
A certified physician assistant, she began her academic duties full time in January, and was previously a clinical adjunct instructor and guest lecturer at Clarkson. Joyce has also been preceptor for physician assistant, medical and EMT students since 1997.
Joyce received her bachelor of science degree in physician assistant studies in 1997 from Hahnemann University in Philadelphia, Pa. She also studied at the University of Wisconsin and Montana State University where she majored in biology and bio-medical science.
Joyce is a nationally certified physician assistant as well as a New York registered/licensed physician assistant. Additionally, she is a member of the American Academy of Physician Assistants, and the New York State Society of Physician Assistants. She is a prior member of the Pennsylvania Society of Physician Assistants. She holds current certifications in advanced cardiac life support and basic life support.
Her clinical experience ranges from emergency department and urgent care to family practice and inpatient care. This includes her most recent work at Canton-Potsdam Hospital, where she has been a hospitalist physician assistant since 2008. She also was an emergency department physician assistant there from 2008 to 2011.
Before that, she served as a family practice and pediatrics physician assistant for five years at Charles Cole Memorial Hospital in Coudersport, Pa. She was an urgent care PA at Williamsport Hospital in Pennsylvania from 2006-2007, and a family practice/urgent care PA at Marshfield Clinic-Merrill Center in Merrill, Wis., from 2001-2003. From 1999-2001, she was an inpatient medicine PA at Geisinger Medical Center Department of Medicine in Danville, Pa., where she was responsible for a broad range of medical services, including general medicine, neurology, gastroenterology, hematology/oncology, and bone marrow transplant.
She worked as an emergency medicine physician assistant from September 1997 to October 1999 at the Erie County Medical Center Department of Emergency Medicine in Buffalo. She was an emergency medicine PA from April 1998 to September 1999 with the Ralph Wilson Stadium (Buffalo Bills) Medical Unit in Orchard Park. Rounding out her clinical experience, she also was a nursing assistant in Wisconsin and Minnesota.
Joyce is a member of several professional groups, including the Computer Physician Order Entry Advisory Committee at Canton-Potsdam Hospital, the Clarkson University Physician Assistant Department Accreditation Committee, the Clarkson University Physician Assistant Department Curriculum Committee, and the Clarkson University Physician Assistant Program Advisory Board.
Clarkson University launches leaders into the global economy. One in five alumni already leads as a CEO, VP or equivalent senior executive of a company. Located just outside the Adirondack Park in Potsdam, N.Y., Clarkson is a nationally recognized research university for undergraduates with select graduate programs in signature areas of academic excellence directed toward the world's pressing issues. Through 50 rigorous programs of study in engineering, business, arts, sciences and health sciences, the entire learning-living community spans boundaries across disciplines, nations and cultures to build powers of observation, challenge the status quo, and connect discovery and engineering innovation with enterprise.
[A photograph for media use is available at http://www.clarkson.edu/news/photos/tjoyce.jpg .]


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Among the top questions I'm asked when speaking with parishes about private social networks is "Why not just use Facebook". Public networks like Facebook are extremely popular to say the least. Setting up a company or personal page is easy and free. The ability to reach people and share information is direct and simple. Parishes should use these tools but view them within the perspective of an overall plan, likening social sites like Facebook as free billboards for information sharing and to promote campaigns or causes.
Private networks today are less familiar to parishes but from my experience more valuable. When I list the merits of private social communities the list is considerably longer than that of the public options. Public networks have their benefits but are limited. Some of the key elements that private online communities have over their public counterparts are significant and should be well understood by parishes. Although not nearly an exhaustive list, here's some top reasons to consider or start a private community.
1. Database Integration
Private: In many cases a parish has already invested time and money in a parishioner database, whether it's something custom-built or off-the-shelf like ParishSOFT. The database has information about each parishioner. The data includes basic contact information, sacramental history, school information, family connections, ministry participation, event information, and more. Some private community solutions can integrate with this existing data and use it to pre-populate a private online community, including secure profile data, ministry data, and more. As data is updated in the parish system the information is synchronized with the community data. The net outcome here is that the parish ends up managing only one database, something that is very attractive given the time and resources it can take to manage multiple databases.
Public: With public sites you usually build your membership one person at a time and any personal member data collected is not often exportable. Without the ability to export this unique member data you end up building pockets of data about your members in various networks.
2. Custom Demographics
Private: In addition to the basic information that is contained in the parish database, parishes are beginning to see the value of knowing more specific information about their parishioners, e.g. profession, personal interest, volunteer interest, hobbies, and other activities. Private tools more often than not allow administrators to create custom demographics that are very specific and particular to the organization, even offering specific choices.
Public: With public tools the profile demographics exist but are mostly broad and based on free text inputs. Again, this information is not normally exportable, and leaves potentially valuable parishioner information in various data pockets around the web. With disparate data its difficult to get a full profile picture of any one parishioner and places limits on more personalized communications and outreach.
3. Custom Branding
Private: Parishes, and for that matter the Catholic Church, is not a brand per se, but each organization within the church does have a type of brandscape. By brandscape I mean specific colors, logos, and style preferences. In some case this brandscape can be applied to a private online community, giving members of the community a feeling of the familiar and a greater sense of community.
Public: Although there are exceptions, most public networks do not allow company or personal pages to be uniquely branded. They might offer space for a unique logo but beyond that the brandscape is typically that of the service provider, e.g. Facebook, LinkedIn, Google+, etc.
4. Child Protection & Policy Alignment
Private: In June 2010 the Department of Communications United States Conference of Catholic Bishops (USCCB) provided some high-level guidelines about the use and administration of social media. Among the guidelines were recommendations on social networking with minors. Since private networks tend to be more configurable than public tools, organizational requirements/guidelines, like those provided by the USCCB, can often times be incorporated into how the site functions.
Public: Public tools typically cater to a very large and diverse audience; when considering how their sites will function they rely on generally acceptable guidelines, federal regulations, and industry best practices. It's uncommon for public social networking sites to align their software to meet niche requirements or custom configurations; this reality limits their usefulness for parishes.
5. Control of Advertising
Private: Advertising is often used to cover the cost of offering services to parishioners. The cost of offering the bulletin for example is normally covered by selling advertising. The same can be achieved within a private network. Advertisers can buy advertisements that display on the site, these advertisements, like those found in the bulletin, can go a long way in covering the cost of the service and/or offer a new revenue stream for the parish. The key with private placement advertising is it provides control over which ads to display. Because advertising is controlled, ads meet standards set by the parish and do not expose parishioners to offensive messages or images.
Public: It should be no surprise that public networks cover the cost of offering their service by selling ads, this is their business model. Making these sites easy to use and feature rich is driven from a need to continually add more members which drives up advertising rates and increases the company's revenue. Since ads on public sites are only marginally controlled by the users of the service, the displayed ads can often times be in conflict with personal or organizational standards.
The list of advantages that private communities have over public tools is extensive, the awareness that they exist and the value they offer are largely unknown to parishes. Given the unique needs of a parish and the desire to increase our communication and engagement with parishioners, I would highly encourage taking a look into these valuable resources.


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|Jepson Flora Project: Jepson Interchange
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Jepson Interchange (more information)
©Copyright 1993 by the Regents of the University of California
Annual, perennial herb, shrubs, generally bristly or sharply hairy
Stem prostrate to erect
Leaves cauline, often with basal rosette, generally simple, alternate; lower sometimes opposite, entire
Inflorescence: cyme, generally elongate, panicle-, raceme- or spike-like, coiled in flower, generally uncoiled in fruit or flowers 12 per axil
Flowers generally bisexual, generally radial; sepals 5, free or fused in lower half; corolla 5-lobed, generally salverform, top of tube generally appendaged, appendages 5, alternating with stamens, sometimes arching over tube; stamens 5, epipetalous; ovary superior, generally 4-lobed, style generally entire
Fruit: nutlets 14, smooth to variously roughened, sometimes prickly or bristled
Genera in family: ± 100 genera, ± 2000 species: tropical, temp, especially w North America, Medit; some cultivated (Borago, Echium, Myosotis, Symphytum ).
Almost all genera may be TOXIC from alkaloids or accumulated nitrates
Recent taxonomic note: Recently treated to include Hydrophyllaceae [Olmsted et al. 2000 Mol Phylog Evol 16:96112]
Family description, key to genera by Timothy C. Messick.
Perennial from branched caudex, glabrous to coarsely hairy
Stem ± erect
Leaves cauline and generally basal, alternate, generally petioled (upper generally sessile)
Inflorescence: cyme, generally panicle- or raceme-like; bracts 0
Flower: calyx generally deeply lobed; corolla blue, generally abruptly expanded at throat, limb often ± cylindric or flared; filaments often ± flat, generally attached ± below obvious corolla appendages, anthers included
Fruit: nutlets generally wrinkled, each attached near or below middle to convex receptacle
Species in genus: ± 50 species: North America, temp Eurasia
Etymology: (F.C. Mertens, Germany, 17641831)
Reference: [Milek 1988 PhD U Northern Colorado; Strachan 1988 PhD U Montana]
Hybrids common; identification sometimes difficult, especially in MP.
Horticultural information: TRY; DFCLT.
Plant generally < 4 dm, glabrous to strigose
Stems many, firmly attached to stout, deep, sometimes fleshy caudex
Leaves: basal generally well developed; cauline generally 2.57 X longer than wide, lateral veins obscure, lower leaves generally petioled
Inflorescence ± panicle-like, generally dense
Flower: corolla 1020 mm, tube generally 1.32 X longer than limb, sometimes with ring of hairs inside; filaments wide, ± = anthers; style ± included
Ecology: Open slopes, drier meadows, generally spring-moist places, especially with sagebrush
Elevation: 10003000 m.
Bioregional distribution: High Cascade Range, n&c High Sierra Nevada, Modoc Plateau, n East of Sierra Nevada
Distribution outside California: to Washington, Wyoming, Colorado
Polyploid complex (2n=24,48); CA vars. sometimes found together in Wrn.


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Designer and illustrator Allen Crawford has just released a beautifully illustrated and hand-lettered book version of Walt Whitman's "Song of Myself," an iconic poem included in the collection, Leaves of Grass. Inspired by his friend Matt Kish who illustrated each page of Moby Dick, Crawford completed this project over the course of 1 year in his basement. Crawford didn't plan his illustrations for the poem he calls "an expression of primal joy"; he improvised each one by letting Whitman's own words speak through him to create a tangible, visceral, and immediate visual interpretation of Whitman's classic poem in keeping with the author's sensibility. From Philadelphia, where Whitman spent his last decades, Crawford is intimately familiar with the settings and places Whitman describes in his work – this connection partly fuels Crawford's affinity for the author's writing. Because of Leaves of Grass' status as a sacred American text that is inspired by Biblical verse, Crawford feels that a transcription of "Song of Myself" through illustrations and hand-lettering is fitting.
In his book's introduction, Crawford writes, "I try to treat the poem as almost a landscape, in the sense that I'm exploring this unknown territory and I'm taking field notes from the mind of Whitman. He treats 'Song of Myself' as this broad, epic sweeping poem where he's trying to include everything about American life he's experienced. So it is a kind of landscape, a kind of world. It is a kind of continent in itself. And as you're travelling through it, you have different impressions, your style will change, the type will change, sometimes the type will take the fore and you'll get a very pictorial sort of a interpretation, or a symbolic one. Sometimes the image doesn't necessarily jive, and isn't depicting something that's actually in the poem. I'm trying to provide a parallel narrative to Whitman's in visual form."


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The backing for the greatest tour on earth's growing stronger day-by-day, with Maui Fin Co. becoming the latest Associate Member of the PWA.
The famous composites manufacturer from Windsurfing's capital in Hawaii has a world-class range of fins as well as impressive soft goods accessory collections.
MFC's brand ambassador Pio Marasco was instrumental in engineering the partnership, and was only too happy to speak up about why MFC are so amped to be identified with the latest growth in the sport.
'I think the PWA's constantly growing and moving forward in it's mission; every year we're seeing something new, new sponsors, new events and also the Slalom tour's bringing a lot more interest for the public.
I also feel for year-on-year growth brands like us need to push hard and support events for the good of the sport.
We're looking forward to the 2008 tour, and hope to see some spectacular last-minute battles between athletes of all disciplines to really spice it up.
MFC strongly believe in this partnership with the PWA and obviously in the sport of windsurfing.
We're always developing new fins with our riders to always be on top and assure our team to have a great tool for their boards.
We also feel that together we can bring more interest to the sport by helping people understand that with windsurfing, we have the chance to be in the water, and enjoying nature it in a very particular and unique way that we can transmit to our friends.
MFC also have 103 team riders, and a lot of them are doing the PWA world tour! We want to support them as much as we can, thank you guys for your great cooperation with MFC HAWAII!
The new events like the Ibiraquera and Cabo Verde, and the growing Slalom series are amazing! I had personally a chance to sail Punta Preta and without doubt it's one of the best spots on the planet.
At places like this we finally have the possibility to show the world the extreme and spectacular edge of Windsurfing and top-level wave riding.
Our wave sailors need real wave riding events, and the PWA is doing a great work in putting it together.
I also really believe Slalom is creating a great connection with a lot of other sailors that love high speed; on top of this, we can use this production gear involved to go slalom sailing on 12-15 knots of wind in summer time, and have fun drag racing our friends.
Windsurfing's not just about waves and strong breeze because of the fun that racing and freeride gear allows.
That's also why MFC decide to work with Micah Buzianis to develop the fastest slalom and racing fins; we want to connect with a great rider such as Micah to develop a product that will address a wide range of sailors.
We hope it's another record-breaking year and are stoked to be along for the ride. See you on the water.'


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The Binary Compatibility Problem
Again, there is no standard C++ ABI. Different compilers (and even different versions of the same compiler) produce different object files and libraries. The most obvious manifestation of this problem is the different name mangling algorithms implemented by different compilers. This means that in general you can only link C++ object files and libraries that were compiled using exactly the same compiler (brand and version). Many compilers don't even implement standard C++ features from the C++98
There are some partial solutions to this problem. For example, if you access a C++ object only through a virtual pointer and call only its virtual methods you sidestep the name mangling issue. However, it is not guaranteed that even the virtual table layout in memory is identical between compilers, although it is more stable.
If you try to load C++ code dynamically you face another issue -- there is no direct way to load and instantiate C++ classes from a dynamic library under Linux or Mac OS X (Visual C++ supports it under Windows).
The solution to this issue is to use a function with C linkage (not name mangled by the compiler) as a factory function that returns an opaque handle to the caller. The caller then casts the handle to the appropriate class (usually a pure abstract base class). This requires some coordination, of course, and works only if the library and the application were compiled with compilers that have a matching vtable layout in memory.
The ultimate in compatibility is to just forget about C++ and expose a pure C API. C is compatible in practice between all compiler implementations. Later I'll show how to achieve C++ programming model on top of C compatibility.
Plugin-Based System Architecture
A plugin-based system can be divided into three parts:
- The domain-specific system.
- A plugin manager.
- The plugins.
The domain-specific system loads the plugins and creates plugin objects via the plugin manager. Once a plugin object is created and the main system has some pointer/reference to it, it can be used just like any other object. Usually, there are some special destruction/cleanup requirements as we shall see.
The plugin manager is a pretty generic piece of code. It manages the life-cycle of the plugins and exposes them to the main system. It can find and load plugins, initialize them, register factory functions and be able to unload plugins. It should also let the main system iterate over loaded plugins or registered plugin objects.
The plugins themselves should conform to the plugin manager protocol and provide objects that conform to the main system expectations.
In practice, you rarely see such a clean separation (in C++-based plugin systems, anyway). The plugin manager is often tightly coupled with the domain-specific system. There is a good reason for that. Plugin managers need to provide eventually instances of plugin objects with certain type. Moreover, the initialization of the plugin often requires passing domain-specific information and/or callback functions/services. This can't be done easily with a generic plugin manager.
Plugin Deployment Models
Plugins are usually deployed as dynamic libraries. Dynamic libraries allow many of the advantages of plugins such as hot swapping (reloading a new implementation without shutting the system), safe extension by third-party developers (additional functionality without modifying the core system), and shorter link times. However, there are situations where static libraries are the best vehicle for plugins. For example, some systems simply don't support dynamic libraries (many embedded systems). In other cases, security concerns don't allow loading foreign code. Sometimes, the core system comes with pre-loaded with some plugins and it is more robust to statically link them to the main executable (so the users can't delete them by accident).
The bottom line is that a good plugin system should support both dynamic and static plugins. This lets you deploy the same plugin-based system in different environments with different constraints.


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Despite what many think, starting a business doesn't have to deplete your life's savings. Many successful businesses have been launched from home with a little investment and a lot of determination. Several years ago I launched a Homeowner Referral Network (HRN) business with a $5000 loan from my husband's retirement savings plan. Not only was I was able to repay the loan in less than six months but my business has grown into a cottage industry nationwide grossing more than $2 million in revenue to date.
If you have the desire to start your own business but have limited resources, below are three tips to help you stay on budget:
1. What do you (really) need?
Before you head out to purchase the latest and greatest technology for your home office, assess your needs. Decide what equipment will be essential to your business start-up and then shop around at local retailers for the best price. Basic office equipment generally includes a computer, printer, fax machine, telephone, answering machine, desk and file cabinet. Unless your business is in a computer-related or hi-tech field, chances are that you can do everything you need with your existing equipment, last year's computer model or refurbished equipment that includes a warranty or service contract.
TIP: Computer and office supply stores often offer credit cards with 0% financing for 6 months to one year which will help buy you more time to launch your business and start generating some revenue.
2. Seek out free resources.
Whether you need advice on how to set up your business's legal structure, marketing strategies or accounting techniques there are numerous free resources available for entrepreneurs. Before you invest in costly outside advisors to help you launch your business locate and visit a local SCORE (Service Corps of Retired Executives) chapter in your area. SCORE is a nonprofit association run by volunteer business counselors who donate their time and talent to provide free and confidential business advice to entrepreneurs as a community service. (To find a SCORE chapter near you, visit their website at http://www.score.org.)
The U.S Small Business Administration (SBA) also offers the Small Business Development Center (SBDC) Program to provide management assistance to current and prospective small business owners. Entrepreneurs can find an SBDC chapter by visiting the Small Business Administration's website at www.sba.org.
Finally, the Internet is an amazing source of information and support. Search online for websites and other business owners in your field. Join chat groups where others in your industry meet to share ideas and offer support to those just starting out.
TIP: Not all resources are free. You may also need to hire professionals with a specific area of expertise (i.e. lawyer, graphic artist, website developer, etc.) to help you with certain aspects of your business. Decide what tasks you can handle on your own and outsource other tasks to people with training in that field. Colleges and Universities or Retirement Centers can also be great places to find new talent or part-time help for your business.
3. Don't overspend on advertising.
Many new business owners invest in expensive advertising campaigns that don't produce results. Paid advertising isn't always the best promotional tool. As a new business owner with limited start-up capital, seek out promotional opportunities for your business that are less expensive or-better yet-free!
For example:
- Contact the Business Editor of your local newspaper and pitch your business to them for a story or offer to serve as an expert for an upcoming story on a topic related to your industry.
- Donate your product/service as a giveaway at a local charity event.
- If you have a website, seek out other businesses with websites that generate traffic from your potential customers and offer to put a reciprocal link your site.
TIP: Networking is an effective and inexpensive way to generate business. Look for opportunities where you can meet other professionals who can help generate word of mouth referrals for your business. Make a list of trade organizations, merchant associations, Chambers of Commerce and/or networking groups in your target market and ask to attend a meeting to see if the group is a good fit for you and your business.
For more information about starting a Homeowner Referral
Network in your area, you may:
|more info
business packages
get started
in the news
find an hrn
affiliate program


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Today, Berlin is an upbeat city where people live, work, shop and celebrate in freedom. However this has not always been the case. Only a quarter century ago, East-Germans were shot dead if they tried to flee to the free west, and only half a century ago the entire city was ablaze. Many of the scars have gradually disappeared, but there are still many places in the city that remind us of Berlin's turbulent history.
Two dramatic events in world history changed Berlin forever: the Second World War and the Cold War. Hitler had great plans for his 'Welthauptstadt Germania', with a new Chancellery (which was torn down after the war), a new airport (Tempelhof, which has now closed) and wide boulevards for which entire neighbourhoods were torn down. And the horror did not end with the war, especially for the residents of East-Berlin. The following 3 moving museums are dedicated to the darkest pages of Berlin's history.
During Nazi rule, the Prinz-Albrecht-Straße was probably the most haunting street in the world; it was home to the headquarters of the Sicherheitsdienst, the Gestapo and the SS. In 1945 these buildings were bombed to smithereens. The monument 'Topographie des Terrors' now stands near the remaining section of the Berlin Wall, at the former location of the torture chamber. What started as a simple open air display about the atrocities of the Nazi regime has grown into a modern exhibition building and documentation centre.
The colossal headquarters of the all-powerful and much feared secret service of the GDR, the Staatssicherheitsdienst, now houses a museum. There are exhibitions which tell of the many covert Stasi operations, with display cases full of espionage tools such as tiny cameras that fit into the door of a Trabant car. Perhaps even more intriguing are the various rooms and offices that have been preserved in their original state. Visit the office and private quarters of the head of the Stasi secret police, Erich Mielke, as well as the offices of his spies, meeting rooms and the staff cafeteria.
This Wall museum was opened only a year after construction of the Berlin Wall began in 1961. Originally the museum was housed in an apartment on Bernauer Straße, where a section of the Wall still stands, but shortly afterwards the museum was moved to its current location near Checkpoint Charlie – the most famous and notorious border crossing station between East and West Berlin. Where people once gathered to plan their escape, you can now learn about the history of the Wall. The numerous creative ways in which some 5,000 East Germans managed to escape attest to the resourcefulness of people. It offers a welcome relief from all the horrors of war.


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At Ukrainian base, standoff turns into circus
PEREVALNE, Ukraine — Just inside the main gate to the military base, four young Ukrainian soldiers stood in the middle of the road, as if somehow they alone could stop what was on the other side.
They were hardly an intimidating group. They were young and unarmed and didn't look like they had ever been anywhere near combat. One, the soldier whose eyes kept blinking nervously, didn't look old enough to shave.
Outside the gate, though, things were different. There were a half-dozen soldiers in unmarked green uniforms, all wearing helmets and body armor, and all carrying automatic weapons.
Every 50 feet (15 meters) or so, were was another pair of the soldiers, all from the military force that Russian President Vladimir Putin had used to take control of Ukraine's Crimean Peninsula in recent days. Those soldiers, taciturn and well-disciplined, ringed the base from every side.
The soldiers outside had arrived Sunday morning in transport trucks with Russian license plates, escorted by at least one armored car with a machine gun on top.
Their demand was simple: they wanted to take control of the base, as they are believed to be doing at bases across Crimea. These Ukrainians, though, weren't prepared to let that happen.
"This is the territory of a military unit, and there is military hardware, weaponry and ammunition inside, and the servicemen don't intend to let them go," the base's deputy commander, Col. Valery Boyko, said.
Within a few hours, the standoff had become a circus. The international media had arrived, trailing tripods and generators and mobile satellite dishes. An archbishop from the Ukrainian Orthodox Church had come, to pray for peace.
Dozens of people came from the village — really a collection of dirty gray apartment buildings — just around the corner. Young mothers pushed children to the gate in strollers, or held the hands of toddlers. A couple women brought jugs of tea to keep away the evening cold. Lots of young men came, to gawp for a while and then saunter home.
As word spread about what was happening, dozens of loud pro-Russian Crimeans also came, some waving Russian flags, to urge the soldiers inside to give up. "Russia! Russia!" they would loudly chant, if anyone dared to disagree with them.
There were also, however, about a dozen people who had been watching the scene carefully all day. Most of them were relatives of soldiers living in the base (which, for unexplained reasons in this inland village, belongs to a coast guard unit).
"I'm very, very afraid," said one woman, who declined to give her name, but who said her husband was inside.
Maria Victornova, an elderly woman, had come to the base to support the Ukrainians, but said she also felt sorry for the masked soldiers outside the gate.
"They are so young," she said. "And we can't see their emotions."
The pro-Russians outnumbered the pro-Ukrainians by at least 10-to-1, no surprise in a region where most people trace their heritage to Russia, and where some people see themselves as more Russian than Ukrainian.
These people had welcomed Putin's move into Crimea. They occasionally called through the fence for the young soldiers to quietly surrender their base.
By late afternoon, though, that had yet to happen. Boyko said he talked to the Russian forces and had agreed to lower his base's alert status — replacing his armed soldiers at the gate, for instance, with unarmed ones — but there was no sign the soldiers in green would simply fade away.
Despite the nervous relatives, and that one blinking Ukrainian, hardly anyone appeared frightened. Most of the soldiers — inside and out — seemed content to just stand in their assigned places and wait for orders. It's what soldiers do, no matter their loyalty.
As night fell, and the breeze coming down from the nearby hills turned bitterly cold, all of them were still waiting.


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Story highlights
- Inter Milan purchased by Indonesian billionaire Erick Thohir
- Thorir also owns stakes in the Philadelphia 69ers and soccer's DC United
- Inter become just the second Italian team to come under foreign ownership
- A U.S. consortium purchased a controlling stake in Roma in 2011
One of European football's grandest clubs has a new owner, with an Indonesian billionaire shaking up the established order in Italy's Serie A.
Tycoon Erick Thohir is only the second foreign owner in the Italian first division after acquiring a 70% stake in three-time European champions Inter Milan.
He has added Inter to what is fast become a comprehensive sporting profile after becoming the first Asian to own a stake in an NBA team as part of a consortium which purchased the Philadelphia 76ers in 2011.
Thohir is also one of three partners who own Washington's Major League Soccer franchise DC United and has now followed in the footsteps of the American consortium, led by Thomas DiBenedetto, which broke new ground by purchasing Roma in 2011.
"Today is a truly special day in my life," the 43-year-old Thohir said in a statement.
"I am an entrepreneur, but first of all I am a supporter and a sports lover. I cannot wait to put our passion and international experience at the service of this fantastic club and its supporters."
Inter hope the ownership change will give the club "a global footprint."
While a new phenomenon in Italy, foreign ownership is more prevalent in the rest of Europe.
The English Premier League has 11 foreign-owned clubs, including Americans in charge at Manchester United, Arsenal and Liverpool and Qatari money funding Manchester City's continued growth.
Qatar also has interests at the top of the French league, with reigning champions Paris Saint-Germain bankrolled by Sheikh Hamad bin Jassim bin Jaber Al Thani.
PSG's rivals Monaco are controlled by Russian billionaire Dmitry Rybolovlev.
Sheikh Abdullah bin Nasser bin Abdullah Al Ahmed Al Thani at Malaga is the only foreign owner in Spain's top flight, while there is no overseas ownership in Germany's Bundesliga.
However, there will still be an Italian influence in the corridors of power at Inter's San Siro stadium with former president Massimo Moratti staying on as a member of the board.
"I think Inter's history is going to be enriched by a new season thanks to our new international partners who, I am sure, will contribute to a continued string of successes," said Moratti, who has seen the team win 23 trophies under his family's stewardship.
"The new partners' enthusiasm and pragmatism are certainly a guarantee for the future."
The takeover reflects Asia's growing influence in world football, particularly in Indonesia.
English clubs Chelsea, Liverpool and Arsenal all play matches in the country during preseason tours, while the Chinese Super League now boasts Italian World Cup winning coach Marcello Lippi, who is in place at Guangzhou Evergrande.


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Top brass from the Army, Navy and Marine Corps were arguing
about who had the bravest troops. They decided to settle the
dispute using an enlisted man from each branch.
The Army General called a private over and ordered him to
climb to the top of the base flagpole while singing "The
Caissons Go Rolling Along," then let go with both hands, and
salute. The private quickly complied.
Next, the Admiral ordered a sailor to climb the pole, polish
the brass knob at the top, sing "Anchors Aweigh," salute
smartly and jump off. The sailor did as he was told and
landed on the concrete below.
Finally, the marine was told to do exactly as the army and
navy men had done, but in full battle gear, pack filled with
bricks, loaded weapon carried high. He took one look at the
Marine General and said, "You're out of your mind, sir!"
The marine commander turned to the others. "Now THAT'S guts!"


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DURHAM — For the second time in less than two weeks the University of New Hampshire hockey team faced a three-goal deficit in the second period.
The Wildcats couldn't come back this time in a 3-2 loss to Boston University just three days after being ranked No. 1 in the nation for the first time in almost six years.
The Terriers scored once in the first period and twice in the second to build a 3-0 lead Thursday night at the sold-out Whittemore Center.
UNH rallied from a 3-0 deficit to beat then No. 2 Denver, 6-4, on the road Nov. 24.
The Wildcats dropped to 11-2-2 overall and 8-2-1 in Hockey East while No. 7 BU improved to 9-5-0 and 7-4-0.
"They were definitely a little hungrier than we were in the first period," said senior forward John Henrion. "That's not how we've been playing. We've got to get back to work on that."
The Terriers also snapped UNH's eight-game unbeaten streak in the teams' final regular-season meeting. The Wildcats won the first two.
For the second time in less than a week BU knocked off the nation's top-ranked team. The Terriers defeated then No. 1 Boston College last Friday.
Kevin Goumas scored a power-play goal to make it 3-1 in the second period.
Henrion closed the gap to 3-2 on wrister from the left circle with 8:06 remaining in the third after collecting the rebound of a Justin Agosta bid.
Henrion had a goal and an assist, and finished with a game-high seven shots on goal.
UNH pressed for the tying goal but couldn't capitalize on a late power play. The Wildcats even pulled goalie Casey DeSmith (24 saves) for an extra skater and enjoyed a 6-on-4 advantage for more than a minute.
"I think we came out a little flat," Goumas said. "They were winning stick battles and races to the puck. They were mentally tougher than us at the start and it showed."
UNH outshot the Terriers, 33-27, including 23-16 over the final two periods.
BU led 3-1 after two periods. The Wildcats cut a 3-0 deficit to 3-1 on a power-play goal by Goumas, who beat BU goalie Matt O'Connor (31 saves) from a tough angle with 5:55 left in the second period.
Nick Sorkin and Henrion assisted. Sorkin helped set up both UNH goals.
The Terriers scored twice in the first 8:03 of the second period to extend a 1-0 lead to 3-0 on goals by Sahir Gill and Sam Kurker.
"We've been in that position a couple times this year," Goumas said. "We just take it one goal at a time and chip away."
"Everyone is confident," Henrion said. "We get down a couple goals we don't panic. We just couldn't get the third one tonight."
Gill capped a 2-on-1 rush with a backhand finish from Garrett Noonan to make it 2-0 at 4:01 of the second period.
Kurker made it 3-0 at the 8:03 mark. The Wildcats picked up the pace at that point and finally connected on the second of back-to-back power plays.
Goumas scored on a turnaround shot from low in the right circle just 16 seconds after Noonan was penalized for interference.
"There's not a flaw in that team," said BU coach Jack Parker. "For us to come up here and get a W is a terrific win for us."
Wade Megan scored off a goal-mouth scramble to give BU a 1-0 lead at 4:39 of the first period, which ended that way.
Defenseman Matt Grzelcyk took a shot from the slot and Megan cleaned up the rebound. Cason Hohmann also assisted.
Six minor penalties were called in the first period, three on each team. The teams combined for seven more in the second.
"Spotting BU three goals is not a good formula," said UNH coach Dick Umile. "The guys battled in the second and third periods. I liked the way they competed. We just came up short."
First Period: Scoring: BU-Megan (Hohmann, Grzelcyk) 4:39. Penalties: NH-Henrion (tripping) 6:08; BU-Megan (high-sticking) 6:36; BU-Privitera (hooking) 7:22; BU-Grzelcyk (tripping) 11:06; NH-Henrion (hooking) 13:22; NH-Block (cross-checking) 19:03.
Second Period: Scoring: BU-Gill (Hohmann, Noonan) 4:01; BU-Kurker (Oksanen, Myron) 8:03; NH-Goumas (Sorkin, Henrion) 14:05. Penalties: BU-Oksanen (hooking) 5:38; NH-Downing (slashing) 8:59; BU-Rosen (holding) 11:46; BU-Noonan (interference) 13:49; BU-Kurker (cross-checking) 15:19; BU-O'Connor (embellishment) 20:00; NH-Sorkin (interference).
Third Period: Scoring: NH-Henrion (Agosta, Sorkin) 11:54. Penalties: BU-Privitera (tripping) 5:59; BU-Megan (interference) 17:53.
Goalies: BU-O'Connor (31 saves on 33 shots); NH-DeSmith (24 saves on 27 shots).
Attendance: 6,501.