Betty goes on a date with Henry.and Gio to see Wicked.Meanwhile the relationships between Alexis and Bradford and between Marc and Cliff go through important tests.Justin learns the truth about his mothers new job.Meanwhile Daniel who has been berated by Bradford for his actions at Atlantic Attire must woo an older woman Sandra Winthrop in order to save the magazine.Copyright of the American Broadcasting Company and Silvio Horta.
America’s most beloved investor is now the world’s richest man. Soared past friend and bridge partner Bill Gates as shares of Berkshire Hathaway climbed 25% since the middle of last July. Son of Nebraska politician delivered newspapers as a boy. Filed first tax return at age 13, claiming $35 deduction for bicycle. Studied under value investing guru Benjamin Graham at Columbia. Took over textile firm Berkshire Hathaway 1965. Today holding company invested in insurance (Geico, General Re), jewelry (Borsheim’s), utilities (MidAmerican Energy), food (Dairy Queen, See’s Candies). Also has noncontrolling stakes in Anheuser-Busch, Coca-Cola, Wells Fargo. Insurance operations flourished in 2007. “That party is over. It’s a certainty that insurance-industry profit margins, including ours, will fall significantly in 2008.” The Oracle of Omaha issued a challenge to members of The Forbes 400 in October; said he would donate $1 million to charity if the collective group of richest Americans would admit they pay less taxes, as a percentage of income, than their secretaries. Had long promised to give away his fortune posthumously. Irrevocably earmarked the majority of his Berkshire shares to charity in 2006, mostly to the Bill & Melinda Gates Foundation. Gift was valued at $31 billion on day of announcement; donation will far exceed that sum so long as Berkshire shares continue to rise.
Lyrics and audio to the song ‘The River’ from Bruce Springsteen ********************** I come from down in the valley where mister when you’re young they bring you up to do like your daddy done me and mary we met in high school when she was just seventeen we’d ride out of that valley down to where the fields were green We’d go down to the river and into the river we’d dive oh down to the river we’d ride Then i got mary pregnant and man that was all she wrote and for my nineteenth birthday i got a union card and a wedding coat we went down to the courthouse and the judge put it all to rest no wedding day smiles no walk down the aisle no flowers no wedding dress That night we went down to the river and into the river we’d dive oh down to the river we did ride I got a job working construction for the johnstown company but lately there ain’t been much work on account of the economy now all them things that seemed so important well mister they vanished right into the air now i just act like i don’t remember mary acts like she don’t care But i remember us riding in my brother’s car her body tan and wet down at the reservoir at night on them banks i’d lie awake and pull her close just to feel each breath she’d take now those memories come back to haunt me they haunt me like a curse is a dream a lie if it don’t come true or is it something worse that sends me down to the river though i know the river is dry that sends me down to the river tonight down to the river my baby and i …
INTRODUCTION
The Parable of the Wedding Banquet is the last of the three “true-faith” parables which set out to show the true people of God (Bruner, 2002:762-779). These parables progressively explain in Matthean “obedient faith” terms, the nature of the faith of the people of God (Bruner, 2002:762). It is implicit in this parable that accepting the invitation doesn’t exempt one from behaving appropriately.
Simonetti (2002:145) opens the topic by saying “the faithful… know that the Lord’s Table is open to all who are willing correctly to receive it.” This summarizes the parable most briefly, and verse 14 indicates and confirms this; invitation doesn’t necessarily mean entry into the kingdom of Heaven. One must approach in the appropriate manner. Boice (1983:67) says that this parable is in a “special class” that deals with the refusal of Israel in responding to the Lord Jesus Christ when He came to them.
Simonetti (2002:145) puts it that both good and evil eventually come to the banquet and this is representative of the “church of this time.” He further suggests that is the evil doers sins that prevent them from receiving “the liberty of spiritual grace” and that the church is a huge mix of all sorts. (Simonetti, 2002:145). Again, this is a present day mix, both good and evil, those who will enter Heaven, and the others, Hell.
BRIEF EXEGESIS OF MATTHEW 22:1-14
Davies & Allison (2002:193) note that this parable is “a series of actions and responses.” Verse 1 introduces the parable; verses 2 to 13b record the actions and responses, and then verses 13c-14 conclude the parable with its commentary and meaning (Davies & Allison, 2002:193).
In verses 1-2, Bruner (1990:774) and other commentators call reference to the king as God and the son as Jesus, suggesting that the active party in the parable is God the Father, and Jones (1995:411), sparks interest noting there is no bride mentioned. Verses 3 – 4, show us the character of God we all know; His compassion and interest and love for us, manifested in issuing more than one invitation (Bruner, 1990:774).
In verses 5-7, Simonetti (2002:145) tells us that the invitees to the feast were both more interested in “earthly toil… and the business of the world [at the expense] of the mystery of the Lord’s incarnation.” What further insults the king is the fact that the invitees “persecute those who accept it.” (Simonetti, 2002:145). Bruner (2002:774) agrees and elucidates this as an amazing rejection; how often do we flatly refusing our king (God)! Bruner (1990:775) posits that the burning of the city in verse 7 refers to the destruction of Jerusalem in 70 C.E., though Hagner (1995:630), citing Gundry (1994:436), argues Matthew was focusing here on the Old Testament image of Isaiah 5:24-25 in seeking a closer parallel with that book.
In verses 8-10, the king enunciates that those invited were not worthy and that by his grace, the outcasts, those on the streets, will now be invited. This is clearly a statement of the calling of the Gentiles. Bruner (1990:775) has it that this third call shows the preacher of God’s Word, “the depth of the love of God.”
The call to go therefore into the main streets in verse 9 depicts the Great Commission. The rejection on the first hand (the first invitations) is Israel’s rejection of its Messiah; a “disaster” is what Bruner (1990:776) calls it. But this simply opens to the world the Messiah’s true mission; to be the Saviour of the world. Davies & Allison (2002:196) assign to Matthew again, this role of the kingdom of God accepting those who are not invited first at the expense of those who are, citing 8:11-12 — “[t]he first will be last, the last first.”
When the inappropriately dressed man is noticed by the king (vv. 11-13) it is a stark reminder of the importance of appearance in his presence. This means ultimate significance is to be placed on the “heart’s clothing” prior to approaching the kingdom of Heaven (Simonetti, 2002:146). Even though we are saved by grace, it is imperative that all believers take seriously their salvation by having a right heart for God and His people, reflected in works for the kingdom.
Davies & Allison (2002:193) mention there are two notable invitations and two responses (rejections) in the parable, and both rejection responses are met with punishment action by the king. It is implicit that that each of the two invitation sequences in the parable has three (3) actions of the king — that the king is the only person to speak “underlines [his] authority.” (Davies & Allison, 2002:193-194).
The parable, Davies & Allison (2002:197) tell us, is a run-on from 21:33ff — the Parable of the Wicked Tenants – there is a father and son. The king is God, the son is Jesus, the sending of the servants to invite the guests are the sending of the Lord’s Messengers, and the murder of the servants represents the rejection of the prophets and Jesus… the “royal wedding feast is an eschatological banquet.
Simonetti (2002:144) notes that two refusals to the initial invitees represent Jewish refusal to accept the authority of the prophets and then later the apostles.
Blomberg (1990:237-238) argues that there are four major objections in this parable that warrant contextual criticism due to their lack of fit, however, in discussing the response of the king to the refusal of the guests to attend, he contends that “refusal to attend [was] tantamount to high treason.”
Certainly the expectation for guests invited at the last minute (vv.10-11) to be dressed appropriately may have indicated that they would be supplied with an appropriate garment, but with limited means and lack of time, they could be excused (Blomberg, 1990:238).
Blomberg (1990:239) argues the fit of v. 14 in with the parable to the negative, but comes back to say it should be considered a “valid generalization based on the parable’s primary structural distinctive.” He, Blomberg (1990:239), summarizes the parable thus: (1) The Lord issues invitations to many; (2) and explicit refusal of the kingdom will bring God’s wrath; and, (3) eternal retribution is an outcome for those who might approach the kingdom of God ill-prepared.
THE PARABLE’S MEANING IN ITS ORIGINAL SETTING AND THE CONTEXT OF THE PASSAGE
The context of the parable and the place it finds itself in Matthew are hugely significant, though many scholars differ on the degree of Matthean adaptation of the parable and his sources (see for instance, Keener, 1999: 517 & Hagner, 1995:627-628).
Beginning in chapter 21, Jesus has entered Jerusalem in triumphal fashion and is pressing home his amazing influence by cleansing the temple. He then makes several statements about how ill-equipped the traditional heirs are to the kingdom of God, including analogies like the cursing of the fig tree.
It is foundational that this parable be read in conjunction with the previous two parables. Gundry (1994:432) tells us the first parable (21:28-32) centered on John the Baptist’s ministry, the second (21:33-44) ends famously re-telling Jesus the Son’s mission, and the current one is the mission of the church. This could explain why the bride is not explicitly mentioned in the text – it is implicit in the parable. Further, Muller (1999:169) seems to agree with Gundry in saying the third parable was about the Great Commission (28:18-20).
Blomberg (1990:233) elicits that the “imagery of a meal” as a way to tell the parable was “standard in Jewish thought.” Bruner (1990:773) cites that 22:1-14 takes up where the previous parable left off; 22:1-14 begins in present day whereas the parable of the wicked tenants (21:33-46) “surveyed” more the previous 1000 years prior to the first Christian church, but both these parables and also the parable of the two sons refer to the same situation; who is invited to the kingdom of Heaven, how they respond, and finally, who will eventually enter it. As was mentioned in the introduction, the parable of study needs to be read not only in conjunction with the previous two, but also in the context of the ensuing Passion narrative.
Bruner (1990:773) suggests the boldness of Jesus in “implying [His] divine sonship”, but this shows clearly how Matthew has portrayed Jesus, approaching the Passion, stating in very many ways the rejection of Himself, the church and the whole Christian program, by the many.
How We Might Apply its Meaning in a way that is relevant to contemporary society
Application of scripture in modern times is always a relevant question.
Boice (1983:66) relates that the parable speaks of the way people are indifferent to the message of the Gospel – how they respond to it. It mentions hell for those entering into “the king’s presence” without appropriate character of Christ-like works backed by faith.
Simonetti (2002:144) purports the parable as representative of present day church. He goes on to say that a “clearer and safer thing to say”, is Jesus’ foetal growth can be a metaphor in much the same way as this parable, being born from the “bridal chamber” of the Virgin “to unite the church to himself.” (Simonetti, 2002:144). I think this is certainly unorthodox but the statement has credence.
SELECT BIBLIOGRAPHY
Blomberg, C.L., Interpreting the Parables. Apollos (an imprint of InterVarsity Press, Leicester, 1990)
Boice, J.M. The Parables of Jesus. (The Moody Bible Institute of Chicago, 1983)
Bruner, F.D., Matthew – A Commentary – Volume 2 The Churchbook Matthew 13-28 (Word incorporated, USA, 1990)
Davies, W.D., & Allison, D.C. Jnr., International Critical Commentary (ICC) – The Gospel According to Saint Matthew Volume III (T&T Clark, Scotland, 1997)
DeSilva, D.A., An Introduction to the New Testament: Contexts, Methods & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)
Gundry, R. H., Matthew – A Commentary on his handbook for a mixed church under persecution (2nd Ed., Eerdmans Publishing Company, Grand Rapids, Michigan, 1994)
Hagner, D.A., 33B Word Biblical Commentary – Matthew 14-28 (Eds. Hubbard, D.A., Baker, G.W., Martin, R.P., by Word Incorporated, USA, 1995)
Jones, I.H., The Matthean Parables – A Literary and Historical Commentary (Brill E.J., Netherlands, 1995)
Keener, C.S., A Commentary on the Gospel of Matthew. (Eerdmans Publishing Company, Grand Rapids, Michigan,, 1999)
Muller, M., The theological Interpretation of the Figure of Jesus in the Gospel of Matthew: Some Principle Features in Matthean Christology, New Testament Studies, (Vol 45:157-173, Cambridge University Press, United Kingdom, 1999)
Simonetti, M., (ed) Ancient Christian Commentary on Scripture – New Testament Ib – Matthew 14-28 (General Eds, Oden, T.C. InterVarsity Press, Illinois, 2002)
All referenced Bible verses taken from the NRSV.
You have been flipping through the magazines, cruising the internet, and spent weekends trying on countless wedding gowns, all in the hopes of finding that one dream dress. And then you finally do, only to discover that it is much more expensive than you had expected. The sad truth is that brides who are in love with a designer gown can fall victim to discounters who are not able to deliver on their promises. This is how to sort through all of the options to decipher which wedding gown discounts are legitimate, and which are nothing but scams.
Rule number one: do not buy a wedding gown online from an unknown company. This goes double for an overseas company. That fly-by-night website promising Vera Wang gowns at half the going rate is almost certainly selling cheap knock-offs. The counterfeit gowns will bear only the smallest resemblance to the real thing when they arrive – if they arrive at all.
This is not to say that good prices on great gowns cannot be had online, just as can be found for accessories like bridal jewelry sets. They can, from companies like J Crew who offer simple silk gowns with the usual benefits of ordering from a catalog (and who have bridal specialists to assist you). When ordering from a legit company, you know that you will have the option to return the dress if it does not look like the picture, it turns out to be unflattering, or if you simply don’t care for it in person. This can be a great option for brides who need their gowns in a hurry, as well (Vegas, anyone?).
Buying a bridal gown from an individual through a private sale can be a great way to get a super deal or it can lead to disappointment. Every day in newspapers are ads for unworn gowns from cancelled weddings. If you can get past the bad karma attached to the dress, you may find a hidden gem. Craig’s list is another resource that might have good deals on good dresses, but it can also be a source for scams. Never buy a gown sight unseen in a private sale! This rules out eBay completely. While there are definitely plenty of designer gowns that have been discounted for a legitimate reason on the auction sites, there are also plenty of counterfeit or mis-represented wedding dresses. It simply is not worth the risk.
The one way to know for certain that you will be getting the top name gown you order is to work with a bridal shop who is an authorized retailer. A very simple way to determine this is to visit the website of the designer whose gown you covet. Going through an authorized retailer will not get you rock bottom prices, but it will get you the gown you want. In the end, it is worth it.
There are a few tricks to getting the best price on a designer gown through a reputable shop. The bridal store will not be permitted to discount under normal circumstances, however, they can offer a deal during designer trunk shows, usually on any dress from the featured brand, even if the dress is not part of the truck show selections. Sample sales are the best way to get a fine designer gown for as little as 50% of the original price. Most salons will hold sales on the floor samples at least twice a year. Plan to shop the first day for the best selection. Another idea? If there is no discount available on the gown you covet, ask the shop owner if she offers a deal on the accessories like veils, headpieces, and sets of bridal jewelry with a gown purchase. You may be able to save at least a little on those other things to help make up the difference if you go over your gown budget.
Remember that shopping for a wedding gown is like anything else: if the deals seems too good to be true, it probably is. Don’t allow your emotions to overwhelm your head, and you will be able to suss out the best deal on a genuine designer gown without falling prey to a wedding dress scam.
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