Hi good morning!! How are you doing??
_Today the Good News turned into a reality. *YESHUA IS NOW THE BALIRAJA OF THE WORLD* The day Baliraja defeated death for once and all._
_For today's reflection, the passage is as follows. *On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus. While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. In their fright the women bowed down with their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here; he has risen! Remember how he told you, while he was still with you in Galilee: ‘The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.’ ” Then they remembered his words. When they came back from the tomb, they told all these things to the Eleven and to all the others. It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. But they did not believe the women, because their words seemed to them like nonsense. Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened.* (Luke 24:1-12)._
_Remember it's the first day of the week. The story begins with the obvious: Yeshua is dead, and His followers assume that He remains dead (Luke 24:1-3). The women come to the tomb because that is where the saw the body of Baliraja being placed after crucifixion (Luke 23:55-56). They bring the spices along to anoint His body, to show proper respect for the dead. The discovery of the empty tomb does not lead to an easy change of perspective. It brings confusion, not clarity. Bodies that are dead presumably remain dead. The best one can do is to treat them with respect. We have here the affection and respect which the good women that had followed Baliraja showed to Him, after He was dead and buried (Luke 24:1). In fact the zeal of these good women for Baliraja continues._
_Each of the resurrection narratives in all the four Gospels goes its own way in details, but there are three elements that they all have in common: *(1) It's a Sunday (first day of the week) morning that they discovered the empty tomb; (2) Mary Magdalene is present at the tomb; and (3) the tomb is found to be empty. Beyond that there are differences, and some of the differences are worth noting.*_
_In the case of Luke’s Gospel one of the most notable features is that it has largest number of women on the scene. Luke has diligently brought in the important role of women which most other Gospel writers were either ignorant of or opted not to mention. Once again in this passage Luke highlights the low social value given to women in the Grego-Roman Jewish society and culture. Luke puts it this way: *It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. But they did not believe the women, because their words seemed to them like nonsense.* (24:10-11). Three are named but others are not. Luke categorically narrates the societal contradictions of giving no value to what women witnessed and spoke. It's a reflection of what the real Jewish society was all about. In this passage we can certainly understand that Luke is referring to at least five persons – three named and two others. The usage "others" is plural which certainly denotes more than one women._
_Two of those names, Mary Magdalene and Joanna, are mentioned back in Luke (8:2-3) who were providing support to Baliraja's mission and ministry. There is no need of any doubt that it's the same group of women who followed Yeshua to crucifixion (Like 23:49), then at the tomb (Like 23:55), prepared spices and ointments (Like 23:56), and finally arrived at the tomb in the early dawn on Sunday (Luke 24:1)._
_A second distinctive feature of Luke’s resurrection narrative is the inclusion of a reminder to the women in the overall mission of Yeshua. *In their fright the women bowed down with their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here; he has risen! Remember how he told you, while he was still with you in Galilee: ‘The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.’ ”* (Luke 24:5-7)._
_The two gleaming men recalls the passion predictions of Baliraja, which appear at 9:22, 44; 18:31-33; 22:22). According to Luke, we could assume that these women were ardent disciples of Yeshua from the beginning in Galilee and have certainly heard of Baliraja's passion predictions. Logically that is possible, since they were the real back-up team organising and arranging provision and support (Luke 8:2-3), prior to the first passion prediction in Galilee (9:22). Interesting after the reminder by the two gleaming men, the women indeed remembered it all as a flashback (24:8). This clearly indicates that all these women were not just ordinary believers but very ardent and strict disciples of Yeshua. It also means that they remembered the prediction which was not just limited to the passion and death of Yeshua, but also of the resurrection of Baliraja. It is on that basis that they go and tell *“the Eleven and to all the others”* what they had witnessed (24:9). Luke clearly builds the plank of women disciples and the role of women in Baliraja's mission right from the beginning but here it's more clear since they were the first ones to get the news of the Risen Lord._
_In verse 7, the term *"crucified"* is distinctive, which was not there in the text previously. What is most striking in this communique of the two men with the band of women is the new idea of *"resurrection"*. Ironically, they are told that Yeshua has risen, but they do not see the risen Yeshua himself. What they have is just a word and the word is a message. In the last part, Luke briefly narrates about the women reporting what they saw and witnessed while the men's reaction in startling contrast. The eleven and others considered it “as a cooked up story” and did not believe the report at all (24:11). They were not moved with what the women spoke. Perhaps the women pressed more sharply to which there was one exception, Peter. He ran to the tomb, inspected it, and went away wondering what had happened (24:12)._
_This disbelief could either mean that they don't believe women as a gender category or else they believe something else. In fact whenever someone says: “I don’t believe it”, it rather refers that there is something that they believe more strongly than what has been told. Here it's a challenge to our so-called patterns and certainties of belief. It's a challenge to our social values of not giving space to oppression and marginalised sections within us and without us. Women of course form part of this core of the oppressed and marginalised even today._
_Another part of the idea of disbelief is the livid experience, knowledge, obsession and learning about death. Death is death and everyone would succumb to it one or the other day. Baliraja's resurrection is a reminder of the fact that death is real, but it is not final. It calls one to shift from the old belief in death to a new belief in life. The claim of the women that the tomb could not hold Baliraja, and the idea that the one who died by crucifixion has now risen is so outrageous to be true. The apostles were convinced that the women were speaking just nonsense, nothing more than “an idle tale” (24:11). Death is death. *“But what if the women are speaking truth?”*, thought Peter. He had known these women for years and thus Peter thought to go and take a look for himself (24:12)._
_This reading stops with Peter’s amazement, but the story continues far beyond, as God continues to challenge the certainty of death with the promise of life. The simple question is: *“Why do you look for the living among the dead?”* It is a striking moment in history when God raised the lifeless body of Yeshua from death to life, thus fulfilling all that Baliraja taught and did in his earthly mission. Rising from death is the fulfillment of the covenant promise given to Abraham. *"through your offspring all nations on earth will be blessed, because you have obeyed me.”* (Gen 22:18)._
_That was a mission of inclusion, not only of women (which is so prominent in this narration), but also of Gentiles (Luke 2:30-32; 13:29; 14:15-24) and oppressed and marginalised masses (4:16-19) regarded by the majority as sinners. The tendency exists for people to divide the world up along caste, class, gender, racial, colour, ethnic, nationalities and language lines and more. The divisions that people make between the *GREATER BEINGS* and *LESSER HUMANS*, respectable and disgraceful, good and bad, or saints and sinners are extremely problematic and judgmental. The problem that Baliraja faced was that some people were written off as unrighteous, wrongdoers, sinners, wicked because they did not match up to the standards that those who thought of themselves as righteous, just, sinless and good. Therefore such people were often branded in one way or other to be avoided._
_Yeshua sought to break down the false barriers and became a friend of those unwanted humanities. Respect for all, and a welcome for all, is the legacy that Baliraja has given on cross through His resurrection._
Let's understand this resurrected Yeshua in our life and imbibe Him and His values of Kingdom. Have a fruitful day ahead!! My prayer, wishes, love and blessing remains with you!! God bless you much!!
__
*Dr. Goldy M. George*
Missionary, Author, Academician
*From my book: THE GOSPEL OF THE LIBERATION OF THE OPPRESSED*
Hi good morning!! How are you doing??
_Today the Good News turned into a reality. *YESHUA IS NOW THE BALIRAJA OF THE WORLD* The day Baliraja defeated death for once and all._
_For today's reflection, the passage is as follows. *On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus. While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. In their fright the women bowed down with their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here; he has risen! Remember how he told you, while he was still with you in Galilee: ‘The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.’ ” Then they remembered his words. When they came back from the tomb, they told all these things to the Eleven and to all the others. It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. But they did not believe the women, because their words seemed to them like nonsense. Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened.* (Luke 24:1-12)._
_Remember it's the first day of the week. The story begins with the obvious: Yeshua is dead, and His followers assume that He remains dead (Luke 24:1-3). The women come to the tomb because that is where the saw the body of Baliraja being placed after crucifixion (Luke 23:55-56). They bring the spices along to anoint His body, to show proper respect for the dead. The discovery of the empty tomb does not lead to an easy change of perspective. It brings confusion, not clarity. Bodies that are dead presumably remain dead. The best one can do is to treat them with respect. We have here the affection and respect which the good women that had followed Baliraja showed to Him, after He was dead and buried (Luke 24:1). In fact the zeal of these good women for Baliraja continues._
_Each of the resurrection narratives in all the four Gospels goes its own way in details, but there are three elements that they all have in common: *(1) It's a Sunday (first day of the week) morning that they discovered the empty tomb; (2) Mary Magdalene is present at the tomb; and (3) the tomb is found to be empty. Beyond that there are differences, and some of the differences are worth noting.*_
_In the case of Luke’s Gospel one of the most notable features is that it has largest number of women on the scene. Luke has diligently brought in the important role of women which most other Gospel writers were either ignorant of or opted not to mention. Once again in this passage Luke highlights the low social value given to women in the Grego-Roman Jewish society and culture. Luke puts it this way: *It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. But they did not believe the women, because their words seemed to them like nonsense.* (24:10-11). Three are named but others are not. Luke categorically narrates the societal contradictions of giving no value to what women witnessed and spoke. It's a reflection of what the real Jewish society was all about. In this passage we can certainly understand that Luke is referring to at least five persons – three named and two others. The usage "others" is plural which certainly denotes more than one women._
_Two of those names, Mary Magdalene and Joanna, are mentioned back in Luke (8:2-3) who were providing support to Baliraja's mission and ministry. There is no need of any doubt that it's the same group of women who followed Yeshua to crucifixion (Like 23:49), then at the tomb (Like 23:55), prepared spices and ointments (Like 23:56), and finally arrived at the tomb in the early dawn on Sunday (Luke 24:1)._
_A second distinctive feature of Luke’s resurrection narrative is the inclusion of a reminder to the women in the overall mission of Yeshua. *In their fright the women bowed down with their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here; he has risen! Remember how he told you, while he was still with you in Galilee: ‘The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.’ ”* (Luke 24:5-7)._
_The two gleaming men recalls the passion predictions of Baliraja, which appear at 9:22, 44; 18:31-33; 22:22). According to Luke, we could assume that these women were ardent disciples of Yeshua from the beginning in Galilee and have certainly heard of Baliraja's passion predictions. Logically that is possible, since they were the real back-up team organising and arranging provision and support (Luke 8:2-3), prior to the first passion prediction in Galilee (9:22). Interesting after the reminder by the two gleaming men, the women indeed remembered it all as a flashback (24:8). This clearly indicates that all these women were not just ordinary believers but very ardent and strict disciples of Yeshua. It also means that they remembered the prediction which was not just limited to the passion and death of Yeshua, but also of the resurrection of Baliraja. It is on that basis that they go and tell *“the Eleven and to all the others”* what they had witnessed (24:9). Luke clearly builds the plank of women disciples and the role of women in Baliraja's mission right from the beginning but here it's more clear since they were the first ones to get the news of the Risen Lord._
_In verse 7, the term *"crucified"* is distinctive, which was not there in the text previously. What is most striking in this communique of the two men with the band of women is the new idea of *"resurrection"*. Ironically, they are told that Yeshua has risen, but they do not see the risen Yeshua himself. What they have is just a word and the word is a message. In the last part, Luke briefly narrates about the women reporting what they saw and witnessed while the men's reaction in startling contrast. The eleven and others considered it “as a cooked up story” and did not believe the report at all (24:11). They were not moved with what the women spoke. Perhaps the women pressed more sharply to which there was one exception, Peter. He ran to the tomb, inspected it, and went away wondering what had happened (24:12)._
_This disbelief could either mean that they don't believe women as a gender category or else they believe something else. In fact whenever someone says: “I don’t believe it”, it rather refers that there is something that they believe more strongly than what has been told. Here it's a challenge to our so-called patterns and certainties of belief. It's a challenge to our social values of not giving space to oppression and marginalised sections within us and without us. Women of course form part of this core of the oppressed and marginalised even today._
_Another part of the idea of disbelief is the livid experience, knowledge, obsession and learning about death. Death is death and everyone would succumb to it one or the other day. Baliraja's resurrection is a reminder of the fact that death is real, but it is not final. It calls one to shift from the old belief in death to a new belief in life. The claim of the women that the tomb could not hold Baliraja, and the idea that the one who died by crucifixion has now risen is so outrageous to be true. The apostles were convinced that the women were speaking just nonsense, nothing more than “an idle tale” (24:11). Death is death. *“But what if the women are speaking truth?”*, thought Peter. He had known these women for years and thus Peter thought to go and take a look for himself (24:12)._
_This reading stops with Peter’s amazement, but the story continues far beyond, as God continues to challenge the certainty of death with the promise of life. The simple question is: *“Why do you look for the living among the dead?”* It is a striking moment in history when God raised the lifeless body of Yeshua from death to life, thus fulfilling all that Baliraja taught and did in his earthly mission. Rising from death is the fulfillment of the covenant promise given to Abraham. *"through your offspring all nations on earth will be blessed, because you have obeyed me.”* (Gen 22:18)._
_That was a mission of inclusion, not only of women (which is so prominent in this narration), but also of Gentiles (Luke 2:30-32; 13:29; 14:15-24) and oppressed and marginalised masses (4:16-19) regarded by the majority as sinners. The tendency exists for people to divide the world up along caste, class, gender, racial, colour, ethnic, nationalities and language lines and more. The divisions that people make between the *GREATER BEINGS* and *LESSER HUMANS*, respectable and disgraceful, good and bad, or saints and sinners are extremely problematic and judgmental. The problem that Baliraja faced was that some people were written off as unrighteous, wrongdoers, sinners, wicked because they did not match up to the standards that those who thought of themselves as righteous, just, sinless and good. Therefore such people were often branded in one way or other to be avoided._
_Yeshua sought to break down the false barriers and became a friend of those unwanted humanities. Respect for all, and a welcome for all, is the legacy that Baliraja has given on cross through His resurrection._
Let's understand this resurrected Yeshua in our life and imbibe Him and His values of Kingdom. Have a fruitful day ahead!! My prayer, wishes, love and blessing remains with you!! God bless you much!!
__
*Dr. Goldy M. George*
Missionary, Author, Academician
*From my book: THE GOSPEL OF THE LIBERATION OF THE OPPRESSED*
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