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We want to look in our continuing study of John's Gospel at verses 16 to 24 today, and I trust that God will really enrich your heart as he has mine. And I'm really learning some things about how God is working in my own life just from these verses.
To be sure the greatest word that could ever be given to a person in sorrow would be the promise that their sorrow is only temporary. To bring to a sorrowing person anything else kind of falls a little bit short, you know. And even since chapter 13 Jesus has been dealing with the sorrowing disciples; all of this taking place the night before his death, as you know and in all of this he is sort of alleviating their sorrow with promises and wonderful hopes and the gift of the Holy Spirit and I'll be with you, you know, and you'll do greater things than I've done and you can ask anything in my name and I'll do it and I'll give you the power to be victorious over the hating world and you'll witness to me and it's going to be a great thing when I go away.
But they're really not comforted, see. They're still sorrowing and so Jesus moves in these verses to give, what I think, is the greatest comfort possible and that is the promise to the sorrowing person that the problem is only temporary. It will all be over pretty soon. And that's a real comfort because you can look ahead to that and that's the hope that keeps joy where there could be nothing but sorrow.
You can imagine this, for example, in the case of the nobleman's son that we studied, how it must have ‑‑ you knowthe sorrow when he came to Jesus must have turned to joy when he told him by the time you get home it'll all be all right. Or you remember Girus who told him about his daughter and he said don't worryabout it. When you get back everything will be set. And you can imagine him racing into the house and finding that his daughter was doing well. And so in each case Jesus Christ expressed to them the possibility that their sorrow would turn to joy. And that's exactly what he does right here with his eleven disciples. And this is sorrow's greatest relief. It has to be, because it's hope. And he's already told them that he values their sorrow and twice in chapter 14 he said let not your heart be troubled. And once in chapter 16, verse 6 he says I'm looking at you guys and I can see the sorrow that fills your heart.
And so he knows they're grieving about losing him. And they don't understand and they don't understand not only the theology of the thing, but they don't even understand what's involved in a physical sense. So the thought of Jesus is turned to them and he has endeavored for these chapters to give them comfort and finally he caps off the message of comfort with this which must be the most comforting of all, the statement that soon their sorrow will be turned to joy because it's only temporary parting at best.
Frankly, if you want to really be honest about it, they should have been happy anyway, right? I mean they should have been overjoyed. He told them when I go away it's going to be better for you; you ought to really be happy because I'm leaving. You ought to be happy, number one, because of all the promises I've given to you. All through chapter 14. And because of the Holy Spirit who is going to live within you and activate all these promises. You ought to be happy just for what you're going to experience. But beyond that, he said, you ought to be happy for my sake. After all, do you realize what it means when I go to be with the Father? Do you know what kind of joy that's going to be for me? To be back where I was before I got into this cursed earth and went through all the hatred? Don't you know what it's going to mean to me? Couldn't you at least be happy for me if not for yourself? And in their selfishness and self‑centeredness, there's nothing but sorrow and they can only see it from their own perspective. And Jesus intended everything he'd been telling them for their joy. In chapter 15 remember what he said to them in verse 11? We studied it. He said, "These things have I spoken unto you that my joy might remain in you and that your joy might be full." I've been saying all this to take away the sorrow and turn it to joy. You guys ought to really be excited about all of this, hit instead they're still sorrowful.
So Jesus then turns to the only other option really left to him, and that is to tell them that it's only a temporary parting, anyway. And this of course, comes out as the greatest kind of comfort. So verses 16 to 24 of the message Jesus to his disciples that the parting is only temporary and very brief. And in this passage I want to pull out four things: The pledge, the perplexity, the parable and the promise. You have a little outline; you can follow along. In these four things, we'll see the unfolding of this tremendous promise that Jesus makes, and I'm sure you're going to be as excited about it as I am when we get done. And the thing that is so amazing about it, is to see Jesus, who has problems in his own mind as he anticipates the cross that are beyond our understanding at all, who could totally be preoccupied with himself and understandably so, but who is totally selfless. And whereas he's already anticipating everything about the cross and it's only a matter of hours away, yet he stops those thoughts, condescends to minister to the sorrow of those selfish disciples. But, that's like Jesus.
So he stoops to their weakness because he's gentle and because he loves them and he ministers to their anguished hearts first of all with the pledge. Number one, in verse 16. Here's his pledge to them. And this is very, very interesting; notice it. "A little while and ye shall not see me and again, a little while, and ye shall see me, because I go to the Father." Now that's a very confusing statement. It's very confusing for somebody to say, a little while you won't see me and in a little while you will see me because I go. That doesn't make a lot of sense right off the bat, see. I mean, it's confusing. So we need to consider what it is that he is saying. Let's take it piece by piece.
First of all he's saying a little while and ye shall not see me. Now that we understand; right? It's about two hours or three hours, maybe, before his capture and the events that lead to the cross, so indeed, it is a little while and they will not see him any more. It's just a brief time and he'll be out of their midst. And then he adds, in a little while you will see me. And you see he's ministering in the most humble kind of fashion to their particular problem. I hope you can grasp what an insight this is into the person of Jesus Christ. I hope you get the picture of his selflessness.
You know, this reminds me of what Paul said ‑‑ this is kind of a footnote ‑‑ in Philippians 2:4, where he says, you know, I want you to be of one mind and of one accord and I want you to look not every man on his own things, but every man on the things of others; in fact, here's how to do it: Let this mind be in you which was also where? In Christ Jesus. What mind was it? The mind that thought it not something to hold onto all that he had as God, but stripped himself of everything and humble. It's a mind of humility. It's a mind that says, I don't care for me, I only care for you. See that's the nature of the real body life of the church when everybody cares for somebody else and not form themselves. And that was Jesus' mind. So Jesus doesn't care for himself; he doesn't worry about those things that must be ripping and tearing and shredding his pure heart to pieces; the anguish in anticipating the sin that he would bear and the hatred and all that is going to come in a matter of hours, and yet he stops that completely from his mind and entertains totally the sorrow and the care of his beloved disciples, who are selfish and in the simplest sense undeserving of any of it. And so he says to them, Men, I realize I'm going away, but it's temporary because a little while and I'll be back. This is his gift of hope and this is the greatest alleviation of sorrow that is possible. The fact that it's only brief.
Now we must consider the key phrase in this verse, which is a little while, and it appears twice, although we'll not understand the interpretation, and I'm going to take a little time to do that. Jesus has used the phrase a little while to refer to both weeks, days and hours. And I'll show you what I mean. Back in John 7:33, Jesus said to them, "Yet a little while am I with you, and then I go unto him that sent me." Now that refers to weeks there. Keep that in mind because it's going to become very important in an interpretation that I'll give you in a moment. But you see, there a little while is a reference to a period of weeks; it has not particular designation other than that. A little while later as you come over to chapter 12, verse 35 it's a matter of days. And he says in verse 35, "Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you." So there it's a matter of days in exactly the same phrase, a little while. In chapter 13, verse 33 says it again. "Little children, yet a little while am I with you." And there it's a matter of a large amount of hours, but by the time you get over to chapter 16, it's a matter of maybe two hours and it's the same phrase. So, watch this interpretive principle of building a kind of a little hermeneutic ‑‑ heh, heh, that's one for me ‑‑ that means principles of interpretation, and we're building a little principle that the phrase little while can refer to anything from weeks to hours. And we use it the same way, don't we? Sure. All right. So, he says, a little while and you will not see me. Now, we know what that means. In a matter of hours, he will move into the garden; some interpreters think that in the chapter 16 that we are studying, he is actually en route to the garden now, he having left the upper room. Other's think he's still there. And so at this point, it's only hours, maybe as few as two hours and he will be arrested in the garden and the disciples will not see him any more. In fact they will flee and they will be separated.
But then he adds this confusing statement. "A little while and you shall not see me and again a little while and you shall see me, because I go to the Father." So after the first little while, he has a second little while and says you'll see me again in a little while. Now what is this second little while? When are they going to see him again? Some writers feel that he's referring there to his second coming. And that what he is saying is that I'm going away but in a little while I will be back. And the reason they use that interpretation is because very frequently, now watch this one, very frequently in the Old Testament, the period of time prior to Messiah's coming to set up his kingdom, is called the birth pangs of the Messiah. And since in verse 21 he uses the illustration of birth, they feel that that is consistently interpreting the passage so that what he is saying is that I will come back for my kingdom and he illustrates it by saying like a woman bearing a child, there will be birth pangs, the tribulation and then the kingdom.
There's a problem with that, though. I don't think that's the correct interpretation, first of all, because it eliminates the rapture, doesn't it? It eliminates the rapture altogether. It's just like saying; you'll be here until I come back for the kingdom. That's not true. Seven years before the kingdom, we go; right? And he said that already in 14:1, 2, and 3 and all the way down the line. I go to prepare a place for you; I'll come and get you and take you where I am. So it eliminates the rapture. That's the problem. Not only that, it would be a little bit of a false comfort to say to the guys, look men, I realize in a couple of hours I'm leaving, but in 2000 years, I'll be back. So, you know, be comforted. Heh, Heh, that's really not the kind of warm comfort they're looking for. So, it's a little bit out of whack if you take a little while one place to mean two hours and a little while another place to mean 2000 years.
Now other people say ‑‑ we'll file that interpretation ‑‑ other people say ‑‑ in the round file ‑‑ other people say, well, it refers to the resurrection. What he's talking about is I'll be back in three days. Now that's possible. That sounds more like it, doesn't it? Three days is a little while. Jesus used it to refer to days, didn't he, in Bethany when he said, a little while is the light with you. And so perhaps this is it. What he's talking about here is his resurrection which is only in a matter of three days and that is consistent. But I believe there's even a problem with that. The problem with that would be this: When he comes back from his resurrection, he'll only be around a few weeks and then he'll go again. And he'd have to go through the whole thing again. It would be kind of a false comfort to say, men, don't fear because in a few hours I'm going away but in three days I'll be back. Of course, I'll go away again and you know. That's not permanent kind of comfort, either. And that leaves a lot to be desired.
What is it referring to then? Well, catch the statement at the end of the verse. "A little while and ye shall see me because I go to the Father." You will see me because I go don't really make a lot of sense. How in the world are they going to see him because he goes to the Father? Oh, you know, don't you? If you've been coming the last few weeks, you know. Because when he goes to the Father, whom does he send? The Holy Spirit who is the Spirit of Christ: Romans 8:9. And so what is Christ saying? He's saying I'll be back, only this time it won't be in a physical body with you; it will be in the form of my Spirit where? In you. He is with you he shall be where? In you. Chapter 14. Sure. So what he's saying is, I'm going to go away and send the Spirit.
Backing up for minute to verse 7 of the same chapter you see it there. "Nevertheless, I tell you the truth; it is expedient for you that I go away, for it I go not away, the Comforter will not come unto you." You see, he couldn't send his Spirit because the Spirit ‑‑ watch this one ‑‑ was a reward to him from the Father for the accomplished work. Remember that one? And so when he went to heaven and he accomplished the work the Father gave him the Spirit whom he sent in his place. And so he's saying, you will see me again; when I go to the Father I will come back to dwell in you in the form of the spirit. And my friends, there's no distinction between Jesus Christ and the Holy Spirit. Remember that. Christ said I'm going to send you another Comforter and he used the word, two words: heteraus and allaus. Heteraus, another of a different kind. Allaus, another of the same kind. And he used allaus. The same essence as me. He sends back his own Spirit. And so Jesus says I'm coming again in the Spirit.
Now he said this once earlier and I want you to note it. Chapter 14, verse 17. This will kind of clear this interpretation. Chapter 14:17 says this:"Even the Spirit of truth, whom the world cannot receive because it seeth him not," this is who he is going to send, "neither knoweth him, but ye know him; for he dwelleth with you and shall be in you." Now watch this: "I will not leave you," ŏrphanŏs orphans, "I will come to you." "I will come to you." In the verse before he says the Spirit will come and in this verse he says I will come. Same thing. That's why the Holy Spirit is called the Spirit of Christ. Verse 19. "Yet a little while, and the world seeth me no more, but ye see me." See. I'll be back in the Spirit. You say, you mean not only does the Holy Spirit dwell within us but Christ? That's right. The Spirit is the Spirit of Christ. Christ in you, the hope of glory, see. It's a resident Spirit. And so his promise is thrilling. It's a permanent promise. It not I'll be back and I'm going again; it's not I'll be back in 2000 years; it's I'm going and I'll be back and when I come back I'll be there as long as you live and throughout eternity you'll never be without my presence. Lo, I'm with you always, even until the end of the age. I will never leave you or forsake you. And you know what happened on the day of Pentecost, don't you? The Spirit came and dwelt within us. The Spirit of Christ. And he began to teach them Jesus Christ. And here you see in our context, for when he says I go to my Father, it's the same thing. Backing up, for example, to verses 13, 14 and 15, he is detailing the work of the Spirit. And now in verse 16, he says, when I go to the Father this work will begin. I'll send my Spirit.
So, it's a simple interpretation. The disciples can't figure it out, but then, they never figured out anything, anyway. So what he's saying to them is, I'm going to go away and because I go to the Father, I'll come to you, you see, in the form of my Spirit, to dwell within you. That's the wonderful promise that every believer has. There's no such thing as a Christian who doesn't possess the indwelling Christ. No such thing. Yet, people will be running around trying to find the Holy Spirit, like he's lost. The Holy Spirit lives within the believer. Paul said to the cruddy Corinthians, who had problems all over the place. He said to them, "What? Know ye not that your body is the temple of the Holy Spirit? What you haveof God?" See. Don't you know that? I mean everybody ought to know that. That's basic stuff. Christ in you the hope of glory. And so he makes this pledge. What a fantastic pledge it is. He says, don't worry, I'll be back. It's temporary, and this time it will be better. It won't be just physically me, and I can only be in one place. I'll be in every one of you all the time. What a pledge; what a promise.
Then a few weeks later it happened, didn't it? And you see now we can take that phrase little while and apply it to weeks, can't we, because Jesus himself applied it to weeks in chapter 7, so it fits. The first time little while means hours, the second time it means weeks. All right. So Jesus went away and he sent the Spirit. What he's promising them is a great truth. He's promising them the dispensation of his indwelling presence and we live in that age now, don't we? This is the dispensation of the Spirit. This is the age in which the Spirit lives within the believer. And that was his promise to them; that the Spirit would live within them. And during this age -‑ mark it now ‑‑ what is it that the Spirit wants to do? What is that the Spirit does in this world? What is it that the Spirit does within you? It is that he manifests Jesus Christ. Isn't that right? Sure it is. Look at verse 14. "He shall glorify me." See. He shall take of mine and show it to you. The ministry of the Spirit pure and simple is to manifest Christ. And so Jesus says, you see, I'm going to go away and send back my Spirit who will manifest me within you. What a pledge. And by the perceptive eye of faith we know it. Do you know the Spirit dwells within you? Have you ever seen the Holy Spirit? I've never seen him. But I know he's there. I perceive him with the eye of faith. Don't you? I see him through the eye of faith, operating and working in my life. I sense his presence. And that's just what happened on Pentecost; he came.
So Jesus is including in this the day of Pentecost. Now let me say this: I think he's also thinking in reference to the resurrection. Because the cross, the resurrection, the ascension and the coming of the Spirit are all one climax to Christ's ministry that begin the age of the Spirit. So when he says I'll be back a little while, he means resurrected, ascended and in his Spirit. It's kind of encompassing. In fact, in II Corinthians 5:16 Paul gives us a little insight into this with a great statement that he makes there. II Corinthians 5:16, "Wherefore, henceforth, know we no man after the flesh, yea, though we have known Christ after the flesh, yet now henceforth know we him no more." Paul says in this passage, I know Christ, but he says I don't know him after the flesh any more. See. It's not a physical relationship with Christ. It's not that he's here in the body like he used to be. We used to know him like that, but now we know him in the Spirit. We know him in the Spirit. What a comfort this is. What a comfort.
Now, they didn't understand how much comfort it is. And so we see secondly their perplexity. They always responded with the same attitude. What does this mean? It was always their response. And so we see their perplexity. And it's interesting because we see here in chapter 16, verse 17 their silence is broken and it hasn't been broken since chapter 14:22. They haven't said anything. At least anything the Holy Spirit felt worthy of including in the text, but since then there's not been anything said. But now, the question has gotten to them and they don't understand what he means about this little while idea. You know, I think they'd half committed themselves to the fact that he was going to leave; right? He was going to die. I think they were kind of getting that and then all of a sudden he says this and they say, oh, how do you die for a little while, see. That didn't make a lot of ‑‑ maybe they were thinking, well, I mean, Lazarus, he died for a little while. But anyway, they were confused. Verse 17. "Then said some of his disciples among themselves." You see they didn't have the courage to ask Jesus, so they just started talking between themselves. "What is this that he saith unto us, A little while and ye shall not see me, and again, a little while and ye shall se me and, because I go to the Father?" I mean that's the capper. That's what makes it so confusing. What is he talking about? And they're mumbling back and forth. And the problem of the confusion is little while and also the fact that he's coming because he's going, see. And it's very, very confusing. Don't be too hard on them. You wouldn't have understood it either on that side of the cross. They didn't get it. How can Messiah leave in the first place if he's going to set up his kingdom? They had really been battling with that one for a long time. Now that they had figured out that maybe he was going to leave, what is this about his coming back again? And so the statement became very confusing and in muffled tones and low voices they were confused, and they begin to talk about it.
In Mark, chapter 9 we get another insight into their confusion. They were indeed spiritual babes. Mark 9:30: This is a different occasion. "They departed from and passed through Galilee and he would not that any man should know it. For he taught his disciples and said unto them, "The son of man is delivered into the hands of men and they shall kill him and after he is killed, he shall rise the third day." Now that's pretty simple, wouldn't you say? You can read that and you can say oh yeah, he'll be killed and he'll rise the third day. Next verse. "But they understood not that saying and were afraid to ask him." They didn't understand that. That did not fit in with their Messianic hoax at that point and now at this point when they finally realize that maybe he means it that he's going to die, they can't figure out what it means that he's going to come back. And they are really confused. Verse 18, "They said therefore, What is this that he said, a little while?" What's that mean? "We cannot tell what he saith." They were confused to say the least. And so rather than be rebuked, they are silent.
You know it's a sad, thing, but you know, there's been a lot of things lost by people who were afraid to ask questions. How many times in John have we kind of just thought about the possibilities of little sections that would have been in here if somebody had opened his mouth and asked the question. But evidently they didn't want to reveal their ignorance or else they didn't want to suffer gentle rebuke at his lips and so they just would rather stay ignorant. That's a shame, really, you know. I mean many people are like that. You teach a class or a Bible class or a class wherever it may be and some people will sit there and they're not getting it but they won't ask the question because they're afraid they'll appear ignorant. Where the wonder of the thing is if they ask the question, they would probably find that in many cases the teacher is just as ignorant as they are and they could kind of fellowship in their ignorance. See. And together be stimulated. See, when we find ourselves ignorant, we are stimulated to go find the answer. Enjoy your ignorance. It's the foundation of your understanding. It's the foundation of your learning. I mean look for those areas in your life diligently where you're ignorant. Then you canfind out something to fill that hole. Learn the truth that applies at the point of your ignorance. But they didn't know the truth and they never bothered to ask about it. And so they just sat there blindly in their ignorance, afraid to ask.
Yet, Jesus wants to tell them. He really wants to tell them. I love this, you know, because I think that Jesus was so human that he needed to unbear his heart. He really did. I mean the anguish of the cross, I think if one of them would have said, Lord, just tell us all about it, will you? We want to feel this with you. We want to pray along with you. We want to care, you know, and just kind of share what this means to you. What a volume of fantastic things he could have shared with them. But in their selfishness they couldn't see past their own nose.And he needs to tell them; he needs to open his heart to them. He doesn't like to look at the cross. He needs to look beyond the cross with them and see the joy that's going to be his. That's the reason he went tothe cross, you know the Bible says, for the joy that was set before him. The joy wasn't necessarily in the cross; it was after the cross and what it accomplished. And so rather than caring about himself and accepting their indifference toward him, he just decides well, I'll just comfort them; bring them joy. And I think in his own heart he wanted to do it because I think it helped him look past the nails and past the thorns and past the spear and past the cross and see the victory coming to them in the Spirit. I think he looked past Calvary as much as he possibly could because it was anguish.
You know that, don't you? You know he sweated great drops of blood when he contemplated Calvary. And so he faces their question and he's not so concerned with their ignorance; he's only concerned with their sorrow, and I want you to notice that. Very important. He doesn't try to deal with them theologically; he tries to deal with them in love and comfort. That's a beautiful thought. He could wait three days to let their ignorance be taken care of, but he couldn't wait three days to take care of their sorrow, you see. Three days later their ignorance was over; they understood; right? He died and rose again. That was clear. Three days later their sorrow was gone. Because they saw him again. He could wait the three days for their theological education, but he couldn't wait three days for their comfort. Isn't that a beautiful insight into how much he loved them? He had to comfort them right then. That's the essence of his care and his love and that's how he deals with us. I believe that. I believe the comfort that Jesus gives in our lives is his concern. Even before our theological education. Even before all of our knowledge comes his care of our lives and that we know joy and peace and comfort. And so rather than worry about the theology of it, he just files it and figures well, in three days these guys will be theologians without parallel and in 40 days after that, you know, I'll send and 10 days later Pentecost will come and they'll be walking scholars, theologically. And I can wait for that; they'll get that all in time, but I'll deal with their sorrow right now. Now that is a loving Savior. That is not an indifferent God. So many people portray God as indifferent and uncaring. God is not. He is loving. He is all caring and all concerned with the comfort and the tender care of his beloved children. And so he moves then not to eliminate ignorance but to eliminate sorrow. And he reads their minds like a billboard.
We learned that back in chapter 2 of John how he could read what was in the heart of a man. It's a fantastic thought to know that he reads our minds. It's both a positive and a negative. Sometimes I'm glad that he can read my mind. Remember that? Remember what Peter said, Lord you know that I love you. Aren't you glad sometimes that the Lord can read your mind and know that you love him because you don't act like it? But other times I'm not too sure I like the fact that he can read my mind and I'm not going to illustrate those. But anyway, he reads their minds and he knows that they've got this question that they're fighting and they're struggling with, see. And he's concerned with their comfort, so in verse 19, I love this statement. What a wealth of knowledge. "Now Jesus knew that they were desirous to ask him" So what does he do? He puts this question in their lips. Fantastic. He knew that they were puzzled. He knew that they couldn't figure out the little while; they couldn't figure out what was going on, so he moves to comfort them. Watch what he says in verse 19. "Do you inquire among yourselves of that I said, a little while and ye shall not see me and again a little while and ye shall see me?" He says is this what's confusing you fellows? They're all murmuring and buzzing back and forth. And you can imagine how quick they jumped up. He's read their minds. Is this what's bothering you men? You know, it's a fantastic thing. The Lord knows our problems before we ever articulate them, doesn't he? He knows exactly where to meet us before we say a word. Don't you love Isaiah 65:24 where he says, "Before they call I will answer." Isn't that good? Before they call I will answer. And he also says, "While they are speaking, I will hear." And the hearing there is the act of hearing. Before you call he'll answer. That's fantastic. And so they haven't even formed the question yet and he's got the answer for them and so he moves to comfort them. There they are in their perplexity.
Now in order to comfort them he uses an illustration and I call it the parable. So we see the first the great promise or the pledge, then the perplexity and then the parable. And in this parable he shows them a tremendous spiritual principle and I want to share it with you this morning because it's just fantastic. So applicable to us.
Now here comes this parable and it begins in verse 20. The parable itself is in verse 21; the lead in is verse 20. "Truly, truly," Amen, Amen, you know the double Aramaic here is very important, because it makes this a critical, solemn, strategic statement. "Verily, verily, I say unto you, ye shall weep and lament, but the world shall rejoice, and ye shall be sorrowful, but your sorrow shall be turned into joy." Now that's a great promise to a sorrowful person, isn't it? Hey your sorrow is going to turn into joy, see. That's the greatest kind of promise.So he moves to comfort them and he predicts that their sorrow will be turned to joy. Notice he kind of paints their sorrow a little bit. He says, you'll weep and lament. Mark chapter 16, verse 10, in that particular verse he talks about ‑‑ the writer, Mark talks about the sorrow and how they were all crying and weeping and so forth and so on and the women were crying along with them, you know. Kind of a sad deal. They were all crying and weeping and lamenting and sorrowful. The world, of course, was just really living it up because they finally had gotten rid of Jesus; that's the evil system. The evil system was glad to have done in the Son of God and so the world rejoiced but they were sorrowing and Christ was a bloody corpse, wrapped up and stuck in the tomb of Joseph. That was it. The murderous world was out there laughing in its unholy glee and they were cut to the heart; they were ripped open. Their blessed, beloved Christ was dead and their hearts were broken. And so Jesus paints the picture of their sorrow in order that their joy might look all the more beautiful. He puts a black backdrop and then he fires in the joy at the end of verse 20: "Your sorrow shall be turned into joy."
Now there's a principle in that you could miss so easily, so I want you to hang in there and get this principle. It's tremendous. Notice this. He is saying the very event ‑‑ now watch it ‑‑ the very event that caused your grief will be the very event that causes your joy. He doesn't say I will take certain events that made you sorry and replace them with certain events to make you happy. He says your sorrow over something shall be turned into joy over the same something. Did you know that that's what God wants to do in our lives? It's not a matter of, well, that's a bad, that's a grief; I'll put it in that grief box. That's a happy, that's a good; I'll put in the good happy box. And everything has its own thing. Not at all. It's the idea that he takes the sorrow and turns it into joy the same eventhat causes grief causes happiness. That's the structure of the Greek. His sorrow shall be turned into joy. Sorrow becoming something. He doesn't say your sorrow willbe replaced by joy. No. It will become joy. Now that's fantastic. The thing that plunges you into grief will lift you into joy. And it happened. You say what was the thing? Well, it was the cross. Was the cross the cause of their sorrow? Sure it was. And after the sorrow was all over, what was the cross. The cause of their joy. Paul says, God forbid that I should glory in anything save the cross. That's their joy. And they went on happily praising God, rejoicing all over the book of Acts, preaching the cross.
Somebody might say well, how can you be so happy about the crucifixion of your leader? You know, outside Christianity. How canyou? They don't understand. What looked like sorrow on that end became joy on this end. It just had to get past the cross and it turned into joy and this is how God wants to work. Mark it. This is how he wants to work. He takes the sad things and makes them happy. It's not a matter of here's a lot of sads and here's a lot of happys. That's what Paul meant when he said, "All things work together for good to them that love God and called according to his purpose." He a way of turning the bad into the good. See, turning the sorrow into the joy. It's like when he made the wine out of the water. He didn't replace water for wine, did he? He turned water into wine and that's how he does in our life. He takes the sorrows and turns them into joy. And oh did this happen to them. In the light of Easter, in the light of Pentecost when the Spirit came, the source of their grief, which was the cross, became the source of their greatest undying joy, didn't it. And it's ours, too. You know what the source of our joy is? The cross. Don't ever forget it. The cross is the source of our joy. Not circumstances. No. Circumstances are not the source of our joy at all. The cross is and nothing can ever violate that. That's the basis of our joy. If you just worry about your circumstances, you're going to find problems. Now we'll talk more about that in a minute. But anyway, the basic idea is the cross was the foundation of their joy and it is of ours.
Now we have joy in all other things, as God turns them from grief to joy, as he turns them from grief to joy, which he constantly does, but the basis of all of it is the cross. And this was true over in chapter 20; in John in verse 20 it says after Christ rose and met with them they were glad. They were happy. They were blessed. And those guys who were on the road in Luke 24, Jesus started talking to them and they got so happy. Their hearts were burning within them, to be with their resurrected Christ. And so their sorrow did turn to joy. And that early church; boy, were they a happy bunch. That early church was so happy and so blessed that the world couldn't believe it. They were happy over the cross. The event of sorrow became the cause for joy. That's a tremendous truth. God wants to take the sorrow in your life and turn it to joy. If you've never had any sorrow in your life, and you had nothing but joy, joy would be neutral. And so he takes the sorrows that you have and he turns them into joy, if you can wait long enough. And trust him. Let me give you an idea of how this works.
I think there are two things; sorrow comes into your life maybe, for two main reasons. Number one, testing, right? And if it tests you and you come out strong, there's cause for joy, isn't it? Secondly, chastisement. And if you're being punished by God, you're being punished so you'll know not to do it again and that's cause for joy, see. In everything that comes into your life, try to find that glimmer of joy that's beginning to break and accept it as joy. You know, I've seen so many times when somebody has died and the family has been very grieved and very, very concerned, and everybody is weeping and crying, and sometimes you'll talk to the people three or four months later and they'll say, you know, we can see now all the wonder of God's grace in this thing and how he's done this and how he's done that and the death of this person has brought about the salvation of this person and this happened and that happened and the other. And isn't it wonderful? And all of a sudden you say, yeah, your sorrow turned to joy, see. You just have to believe God for this. You have to believe God for that. Oh, you say, in my situation I got a real disaster going. I believe God can take your real disaster and turn it into joy, if you believe him for it. I like what Paul said, II Corinthians 6:10 he said this. This is good. He said, "As sorrowful, yet always rejoicing." Isn't that good? He says I got problems. I've got a lot of them. In fact he says I have continual heaviness of heart. That's when he also said rejoice and again I say what? Rejoice.
You say well, how could you be as sorrowful and always rejoicing? Because you see, you can always rejoice, number one, the cross; right? Always. Always. Always. Always. Secondly, you can rejoice because you believe God that in every sorrow, there's the water out of which he makes the wine of rejoicing. Do you see? And so you just believe him. And in chapter 15, you know, in verse 11, didn't Jesus say that? Everything I've told you, I've told you that my joy might remain in you and that your joy might be full? I'm just telling you this to make you happy. Your sorrow will turn to joy and there it did. They were the happiest bunch that ever walked on the earth after that Pentecost and the Spirit came. Tremendous truths.
So then having given them this little concept that sorrow turns into joy, not replaced by, he illustrates it with a parable in verse 21. This is good. "A woman when she is in travail hath sorrow." Travail means childbirth. Has sorrow. You know that's part of the Edenic curse when Eve sinned. She brought upon women the pain of childbirth. Read it in Genesis 3. That's why women have pain in childbirth. It's a part of what happened in the garden. All right. "A woman when she is in travail hath sorrow because her hour is come." It's time to have her baby and the pains start coming and all these things start happening, I hear, and all this goes on. You know, my wife always says I hope you understand what I go through for this. I say oh, I understand ‑‑ as best as I can ‑‑ I don't know ‑‑ But anyway, I know it's a lot of pain and all this and the woman goes through this pain, "but as soon as she is delivered of the child," and the event happens, it says, "she remembers no more the anguish, for joy that a man is born into the world." I mean it's not even bad when a girl is born, but when a man is born into the world. I mean the joy that comes. You see, here's a perfect illustration. It's not that the event of sorrow is replaced by an event of joy; it is the same event which starts out in grief and ends up in joy. Do you see what he's saying there? It's the same principle again and he's illustrating it graphically by childbirth. The sorrow and the anguish and the pain is just completely washed out when that baby comes to life and you see that precious life God has given and the joy that is in that thing and the anguish just ‑‑ you don't really remember that any more. It's that life that means everything. And you see, that's Jesus' illustration. He is saying when the death comes to me and I'm taken from you and you don't see me, it's going to be hard; it's going to hurt; it's going to be lonely and it's going to be sorrow. But he says, will you believe me that out of that sorrow will come the greatest joy. The greatest possible joy. And you can usually ask any woman and she'll tell you that the greatest joy is in childbirth; to have that precious life. Of being a woman, that has to be the climax. And so he uses the greatest illustration of human joy to illustrate how great the joy is when we believe God that out of sorrow can come joy.
Then he kind of interprets the parable in a limited way in verse 22. "And ye now therefore have sorrow." He says, you guys are going through the birth pain, see. And it hurts, because you anticipate your loneliness and you know I'm not going to be around, "but I will see youagain," he says. You can imagine how thrilled they were just to hear this, you know. "And your heart shall rejoice." Isn't that good? Then he says this. Here's a great statement. "And your joy no man taketh from you." You get that? Listen friends, the joy that is ours because of the cross, is eternal. Did you get that? You know your life may fall apart, and you may lose the joy of circumstances, and you may not be able to believe God that out of sadness he can bring joy, but I'll tell you one thing, the cross,the cross can be constant joy, because no man can ever undo the work of grace that God did in your life through the cross, can he? Can never violate the cross. Somebody may mess up your circumstances; somebody may hassle your life pattern; somebody may bring grief; you may bring it on yourself, and it may be no cause for joy and you may not believe God that out of it can come joy, but I'll tell you one thing, even though everything else gets messed up, nobody will ever be able to violate the perfect work done on the cross, in your behalf. And he says, joy based, men, on what you re going to see at Calvary, no man will ever take from you and that is what is known in theological terms as the absolute security of the believer. It is irreversible. The cross cannot be reversed. No man can violate the cross. It is done; it is finished. And this is permanent joy. And again, I feel this verse is one good reason why this can't just refer to the resurrection, see. It has to be more permanent than that. It's a forever joy. And so he is saying to them, this is a kind of a joy that will never pass away. Never pass away. And this is what causes Paul in all the midst of the hurts of his life to say rejoice always and again I say, rejoice. Not because he always could see maybe through every circumstance. He had a way of seeing the joy coming out of the circumstances He believed God for that. He didn't care that he was all beaten up and he was staying in jail. You know, he was mature in Christ enough to see the joy coming out of the grief. But that wasn't always true. There were times in Paul's life, I'm sure, when he didn't see that and he was discouraged, but one place where there was joy that never could be violated was at the cross. For no man could ever take that cross and undo what it had done in his life. That's always our source of joy; the cross. And that's so basic.
So we've seen then the pledge that Christ gave them; their perplexity and then Jesus' parable to teach them what he meant. Now I want to close by giving you the promise. And this is a very beautiful thing in the last two verses. Verse 23, just the start: " And in that day ye shall ask me nothing." What day? That day? We're back to verse 22. The day when the Spirit comes. The day when your sorrow turns to joy. The day when I come back to be within you. See, that day. The word day can very often be used to refer to an era. For example, the day of Christ. The day of the Lord, which means a period of time. We talk about a day in the sense of an era. This is the day of science orthe age of science. Whatever you want to call it. The word day can be very broad. And here it is. In that day beginning at Pentecost, when the Spirit comes and from then on out, men, you'll ask me nothing. It's a great statement. What a promise. You'll ask me nothing.
What you mean we won't ask you anything? Two reasons: Number one, I won't be here. Physically you won't be able to come to me to give me your questions. Number two: When the Spirit comes, he shall teach you what? All things. Bring all things to remembrance whatsoever I have told you. Lead you into all truth. Guys, when he comes, you're going to be scholars. And they were. We talked about Peter how he must have been preaching those sermons and trying to figure out where all that information was coming from. Because he was on a direct line from God, see. He's saying I won't be around to answer your questions and you won't need me for the basics, because the Spirit will be your teacher. The Spirit will be your teacher. But then he realizes they'll still have needs. He doesn't want to just say that. You'll ask me nothing ‑‑ zap ‑‑ close it off and sign off chapter 16. No. In his mind he says, I'll know they'll have needs. And they won't know everything. They'll know the basics. The Spirit will teach them.
Then he says this. Look at it, verse 23. It's really beautiful. "Verily, verily I say unto you," this is important, men. "Whatever ye shall ask the Father in my name, he will give it to you." Isn't that beautiful? He says, it's going to be a new age, you guys. No more am I going to be here physically for you to ask all your questions to. In the new age you'll just have to ask the Father in my name and he'll what? He'll give it to you. This is the character of prayer in the new age. This is a great dispensational statement. In the Old Testament they didn't pray to God in Jesus' name, but they do now. This is God's new age. We go to the Father in the name of Jesus. That's a tremendous thing. They had always sought all their knowledge and all their needs by asking Jesus physically. But he says, guys, I'm not going to be around. In the dispensation of grace, the age of the church, the age of the Spirit, there's going to be a new thing: You're going to ask the Father in my name. Now isn't that what he's been saying all along, clear back in chapter 14, verse13? Whatever ye shall ask in my name, that will I do, that the Father may be glorified in the son. If you ask anything in my name, I'll do it. Chapter 15, verse 16: at the end he says, "Whatsoever ye shall ask of the Father in my name, he may give it to you." And here he's said it for the third ‑‑ fourth time, really. And so here's the principle of communion with the Father. Whatever we ask in the name of Jesus, he gives.
Now, what does it mean to ask in Jesus' name? We've talked about this. Does it mean you just say I want this and I want that in Jesus' name, Amen. That guarantees it? No, no. To ask in Jesus' name means you're asking in behalf of Christ. You're asking for his sake. You're saying Father; I want this because Christ wants this. Boy that will clean up your prayers, won't it? That's how to pray in his name. I want this because this is what Jesus would want. That's the way we ought to pray. You know, there's not a lot in the Bible that tells us to pray for ourselves. We don't need to pray for ourselves, very much. There are times when we ask God to give us wisdom and so forth. But we really don't need to ask him for a lot of things. You know, people spend all their time asking God to guide them and he's up there saying I'm trying to guide you, why don't you follow. We need to pray the things that we know would be Jesus' will. Lord, I need wisdom. Lord, I need to know your word better. Teach me by the Spirit. Do you think that's Christ's will for you? I do. And I think God will answer that prayer. There are many thingsthat are Christ's will. If you can askthe Father in the behalf of Christ for the salvation of a soul I believe the Bible says he's not willing that any should perish. I believe we can pray that God will move and I believe God will answer. And so we pray in Jesus, name. What a promise.
That's the new age. New age. And he shows us it's the new age by verse 24. "Hitherto," prior to this, guys, "have ye asked nothing in my name." This is something new. He's not bawling them out. Some commentators say, see, he's really ripping them up. You guys haven't been asking anything in my name. Wait a minute. This is something new. We don't even know about this. It's a whole new thing. He's not bawling them out. He's giving them the character of the new age. Hitherto you've asked nothing in my name. Now, keep on asking ‑- linear verb ‑‑ and ye shall keep on receiving, that your joy may be full.
Now there's three things in the Christian life: no joy, joy and full joy. And some Christians live no joy and that's really kind of sick. Others have joy and they can kind of glory in the cross and that's it. Others have full joy. You say how do you get full joy? I'd like to have full joy. I'll tell you. It's very important. Full joy is connected with a couple of things but I want you to see one primary key to full joy. Verse 24, listen to it. "Hitherto have ye asked nothing in my name, ask, and ye shall receive that your joy may be full." How do you know full joy? Asking God for things and receiving them. Prayer. Prayer. It is answered prayer. That brings full joy. Do you ever get excited when God answers your prayer? Oh, that's exciting, isn't it? This is also in Scripture. I Thessalonians 5:16. Listen to this. "Rejoice evermore." Short verse. Somebody says how? Next verse. "Pray without what? ceasing." See, this is connected right up there. Beautiful. In Philippians, same thing. 4;4. "Rejoice in the Lord always and again I say, rejoice." How, Paul? Simple. "Be anxious for nothing, but in everything by prayer and supplication, let your requests be made known unto God." Full joy comes from prayer.
I mean when you really tap God's resources and you see God move in your life, that's cause for joy. And the Christians that go around kind of mealy mouth, down in the mouth, grippy, bitter, cynical, they are that way because they haven't ever activated the power of God in their behalf and are not basking in it in a praying‑without‑ceasing kind of life where God is moving and doing miracles that are bringing joy. If you want joy you find it on your knees; that's where you find it. Deep communion with God. Just to pray to him. Just to talk to him. Boy, what joy. Just to be in his presence. That's joy. Your cup of joy will overflow in prayer as you see God answer and you behold his grace and you behold his love and you're overflowing with joy. And so what Jesus is driving at in this passage isn't theology; it's joy. He's saying, guys, you know, you're going to have joy. You're just going to have joy because you're just going to see the cross. But you can have ‑‑ watch this one ‑‑ full joy by constant communion with the Father. Now we can all have joy, a measure of joy, can't we? By the cross. And maybe we can even see the circumstances turning into joy, but there's that full joy when we pray without ceasing. When in everything with prayer and supplication we let our requests be made known to God.
Well, I tell you, he's sure given them an awful lot to make them glad, hasn't he? And us, too. He said separation will be brief, men. Secondly, he said your sorrow is going to turn to joy on the other side of the cross. Then he said the joy that you get is going to be forever. Nobody will ever take it. And then he said you can even make the joy more full if you'll just stay in a constant communion asking, asking, asking, receiving, receiving, receiving, all in my name. So we see their sorrow turned to joy. And again, I think we see the beauty and the magnificence of the person of Jesus Christ. What a Savior. I couldn't help but think of it, you know. He knew the cross was coming. Already he could see with his mind's eye the nails tearing their places in his hands. He undoubtedly could feel the thorns puncturing his brow, the spear driven into his eternal organs; he could hear the jeers and taunts of the mocking people; he could feel the spit and the hellish laughter of his killers was probably already ringing in his ears. He could feel the unbelievable loneliness of being separated from God and the hell of bearing every sin of every man and in all of that kind of anticipation, he says, you know what I wantmost? You know what I want most? Most, I want you guys to be happy. Really, really happy. You know what that tells me about Jesus? That tells me that he cares about me. In the midst of all of the things that he must be doing to uphold the universe, most of all, he cares that I have joy and he's given me every cause. And I say to you dear Christians, Jesus did everything right up to his death to assure us full joy. He provided a glorious prayer fellowship with the Father; he sent his Holy Spirit to live within us, to activate all the promises that held given us, just because he wanted us to be joyful. And I say it must break his heart. It must break his heart to see Christians who are bitter or cynical who do not use that joy that is there. It must grieve his heart, for all that he's provided is to give us joy. God forgive us if we are not overwhelmed with that sweet joy that is ours because of the cross and because we actually do believe that he can turn sorrow into joy. Let's pray.
God, we thank you that you're a miracle‑working God. We thank you that you can take the sorrow of life and make it joy. This morning we rejoice on the cross. God we confess to you that so many times we're sorrowful; so many times we get self‑centered which is always the cause of sorrow. There's nothing to sorrow about in terms of you. But Father, sometimes even our sorrow is over others who don't know Christ and that's certainly legitimate, but Father, in the midst of all this, like Paul, may we constantly be rejoicing because we see the cross and that joy which can never be taken from us. Because also we believe in every sorrowful circumstance we can turn it into joy as you turned the water into wine, and because we have an unceasing prayer fellowship of communion with you and we see you move and act and are filled with that full joy. And may we remember that Jesus said these things have I written unto you that my joy might remain in you and that your joy might be full. Father, may we realize that anything less than full joy in our Christian lives is grief to the Spirit. It grieves the Spirit. For Jesus did everything to give us that full joy. Reach into our hearts and whatever bitterness, whatever cause for sorrow is there, remove it or give us the strength to believe there can become joy. Make us joyful people, praising you in everything and may we do as Paul said, rejoice always. Always, always, in the Lord. We pray in Christ's name, Amen.
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panama boquete golden peaberry
I have no idea what makes these peaberries golden, they sure don't look like it to me. But I just cupped the production roast (yeah, yeah, with less than 10 minutes of rest out of the roaster), and it sure has a winey fruit note, an maybe it's just language suggestion, but I get golden raisins. I am sure it will change dramatically over time, but it's a good glimpse at what the cup will become with a few days rest. In general, drum roasts emit less CO-2 during the roast process, and in the first 12 hours of post-roast rest. Air roasts "puff" more, and this additional expansion might explain the fact that they de-gas faster. You can see this clearly by brewing a French Press with an air roast vs. a drum roast when the coffee is too fresh, i.e. 10 minutes after roasting. The drum roast will create a rapidly foaming head that will threaten to overflow the carafe. The air roast will foam, but much less. In brewing really fresh coffee, pre-wetting the grinds can help alot, since rapid de-gassing will prevent good extraction/infusion of the coffee and water. Ah, I digress. Panama Boquete Golden Peaberry, 431 f finish temp with the probat curve we have been using as of late... which includes dropping the heat before 1st crack in order to create an extended, slower pop, and lead to a good controlled finish. -Tom


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As it turns out, the irrationally hated Carey Mulligan is a surprisingly versatile model. First she channeled Southern belle Daisy Buchanan in the as-yet unreleased new film version of The Great Gatsby, and then she sexed it up in W. And now, for her latest trick, she's using her pixie cut to pull off the drag king look in the annoyingly capitalized AnOther Magazine. Can a woman in men's clothing even be considered a drag king anymore? Whatever, let's just say it's an "androgynous" look. Check out the amazing photos.
(Via FashionCopious)
Photos: Craig McDean


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Kilicli shines in WVU victory
MORGANTOWN, W.Va. - If you're wondering what it is that gets into Deniz Kilicli every once in a while and makes him seem invincible, well, join the crowd.
Know, though, that it's one that includes Kilicli himself.
"I don't know. It happens sometimes,'' Kilicli said of the every-once-in-a-while game in which he plays like an All-American. "I don't know why.''
Well, whatever the reason, it happened Saturday at the Coliseum. And because it happened, West Virginia was able to avoid what would have been an embarrassing, pretty much fatal loss.
Kilicli scored a career-high 25 points and the Mountaineers survived a Texas Tech rally and a potential game-winning shot at the buzzer, beating the Red Raiders 66-64 in front of a crowd of 10,530.
Eron Harris added 15 for the Mountaineers, who survived a Red Raiders team that is not only one of the worst in the Big 12, but also played the end of the game without its three best players, all of whom fouled out.
Tech closed to within 66-64 even after losing Dejan Kravic, Jordan Tolbert and Jaye Crockett to fouls, doing so with a pair of 3-pointers from Dusty Hannahs, the second with 46 seconds to play. After West Virginia failed to score at the end of a full 35-second possession, Tech had the ball for the final 10 seconds with a chance to tie or win.
The Red Raiders called timeout with 9.5 seconds to play, perhaps erring in doing so. West Virginia then had a chance to set its defense and not allow Hannahs the ball. Instead, Josh Gray took the inbounds pass, never gave it up and missed a 25-foot 3-point attempt at the buzzer.
Afterward, West Virginia coach Bob Huggins could only feel relieved. His team had survived 17 missed free throws, 18 turnovers and the last-second shot and still won.
"To go 24 for 41 on free throws and turn the ball over 18 times and still win is really pretty remarkable,'' Huggins said.
The win was the fourth in the last five games for West Virginia (13-12, 6-6 Big 12), which completed a 6-0 sweep of the bottom three teams in the conference (Tech, Texas and TCU).
That's the good news. The bad news is that against everyone else in the conference the Mountaineers are 0-6, and the final six games of the regular season are the rematches against those teams. The first is a quick turnaround for Monday's 9 p.m. game at Kansas State.
Texas Tech (9-13, 2-9) lost for the fifth game in a row and the second time in two weeks to WVU. The Red Raiders have lost nine of 10 since opening conference play with a win over TCU.
The last time the teams played, two weeks ago in Lubbock, Texas Tech turned the ball over 22 times. Saturday it was just 13 times, most early in the game. But this time Kilicli showed up and it was the difference.
The 6-foot-9, 260-pound forward made nine of his 11 shots, had eight rebounds and still dominated despite four turnovers and making just half of his 14 free throws. But he was mainly responsible for fouling out the three Texas Tech players, who just couldn't handle his strength inside.
Why? Again, Kilicli was at a loss, but he did have an idea.
"They didn't guard me the way other teams guard me,'' Kilicli said. "They let me catch the ball and I just went straight up.''
Huggins said Kilicli could have been even better had he had some more help.
"I thought if we could have passed him the ball he could have gotten 40,'' Huggins said. "There were times he was open and we couldn't get the ball to him.''
Leading by seven at halftime, West Virginia extended the lead to nine but then fell apart for a while. Texas Tech eventually used a couple of 3-pointers to take the lead at 39-38, but that was the only time. West Virginia got the lead back with four straight points from Kilicli, who would go on to score eight in a row, and never gave it up.
The Red Raiders never folded, though. West Virginia extended its lead to six a couple of times and finally to as much as eight, 64-56, but Tech battled back with the 3s by Hannah.
Eron Harris scored 15 for the Mountaineers, who shot 48.7 percent, the fourth time in the last five games they have shot 46 percent or better after doing so just three times in the first 20 games. Kilicli and Harris combined for 14 of West Virginia's 19 field goals.
Hannahs had 12 points for the Red Raiders, all on 3-pointers. Crockett led Tech with 18 points before fouling out with 2:31 to play.
West Virginia overcame its own sloppiness and took advantage of Tech's in managing a 32-25 lead at halftime.
Kilicli scored 12 points in the first half for the Mountaineers, who started strong, going up 8-2 as Tech turned the ball over on four of its first seven possessions. The Red Raiders, though, went on their own 13-2 run to take the lead while WVU was committing most of its 11 first-half turnovers.
West Virginia used a couple of 3-pointers from Terry Henderson and another from Harris in regaining control with a 19-4 run for the biggest lead of the half, 29-19. But again, sloppiness down the stretch, including a turnover while working for a last shot of the half while up by nine, cost the Mountaineers. Tech got a dunk just ahead of the buzzer to trim the margin to seven.
Reach Dave Hickman at 304-348-1734 or firstname.lastname@example.com or follow him at Twitter.com/dphickman1.
West Virginia 66, Texas Tech 64
TEXAS TECH (9-14, 2-10 Big 12)
Dejan Kravic 16 2-6 1-3 0 1 5
Jordan Tolbert 14 4-6 2-5 3 0 10
Dusty Hannahs 33 4-11 0-0 3 1 12
Josh Gray 39 1-9 2-2 2 8 4
Jamal Williams 37 3-7 3-4 4 2 11
Ty Nurse 5 0-0 0-0 0 0 0
Kader Tapsoba 16 2-4 0-0 3 0 4
Luke Adams 2 0-0 0-0 0 0 0
Toddrick Gotcher 6 0-1 0-0 0 1 0
Jaye Crockett 32 7-12 3-4 10 1 18
Team 4
Totals: 200 23-56 11-18 29 14 64
Deniz Kilicli 38 9-11 7-14 8 0 25
Kevin Noreen 17 0-1 2-4 5 0 2
Jabarie Hinds 28 1-2 2 1 5
Eron Harris 31 5-10 3-4 1 2 15
Gary Browne 26 0-2 5-6 2 2 5
Dom. Rutledge 5 0-1 0-0 1 1 0
Juwan Staten 19 0-1 2-4 7 2 2
Terry Henderson 18 2-3 2-2 4 1 8
Aaric Murray 18 1-2 2-5 7 3 4
Keaton Miles 0 0-0 0-0 0 0 0
Team 2
Totals: 200 19-39 24-41 39 12 66
Halftime: WVU 32-25. 3-point goals: TT 7-19 (Hannahs 4-8, Gray 0-3, Williams 2-4, Gotcher 0-1, Crockett 1-3); WVU 4-12 (Noreen 0-1, Hinds 0-2, Harris 2-6, Henderson 2-3). Technical fouls: None. Fouled out: Tolbert, Kravic, Crockett. Attendance: 10,530.


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Anaheim, CA (Sports Network) - Rookie Viktor Fasth recorded 29 saves to notch
his second career shutout, as the Anaheim Ducks continued their home dominance
of the Calgary Flames with a 4-0 victory on Friday at Honda Center.
Ryan Getzlaf, fresh off signing a new eight-year extension, and Bobby Ryan
each registered a goal and an assist. Daniel Winnik and Sheldon Souray scored
a goal apiece for the Ducks, who have won 16 straight home games against the
Anaheim has won 10 straight at Honda Center overall and hasn't lost at home
since its home-opener on Jan. 25.
Miikka Kiprusoff allowed all four goals on 24 shots for the Flames, who had
won two straight.
The Sports Network


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When I try to log into my email account as usual (I am a breatheworld.com user)
I am directed to a domain name site called Gandi.net rather than the usual VMware Zimbra log in page?
When I go to the VMware Zimbra log in page via Postmaster log in page it tells me my email address or password is incorrect?
What do I do next?


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Stationary Incompressible Flow over a Backstep
Application ID: 94
This tutorial model solves the incompressible Navier-Stokes equations in a backstep geometry using the Laminar Flow interface. A characteristic feature of fluid flow in geometries of this kind is the recirculation region that forms where the flow exits the narrow inlet region. The model clearly demonstrates the formation of such a region, which is best displayed by visualizing the flow streamlines.


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June 1, 2016
According to a news release from the Mississippi Department of Transportation, MDOT enforcement officers made a large marijuana bust in Lauderdale County Wednesday.
Officers stopped a 1999 Freightliner tractor and van about 3:45 p.m. at the inspection station on I-20/59 for a routine weight, safety and paperwork inspection.
Officers say they located 24 large plastic wrapped bundles of marijuana weighing approximately 500 pounds. The street value was estimated at $500,000.
The trailer was transporting black plastic pellets to Georgia.
Arturo Garcia, 35, of Channelview, Texas, was charged with possession of marijuana.
Officials say the source and destination of the marijuana is being investigated by the Mississippi Bureau of Narcotics and MDOT Enforcement. The tractor and trailer were impounded.
Click Here to access the online Public Inspection File
Viewers with disabilities can get assistance accessing this station's FCC Public Inspection File by contacting the station with the information listed below. Questions or concerns relating to the accessibility of the FCC's online public file system should be directed to the FCC at 888-225-5322, 888-835-5322 (TTY), or firstname.lastname@example.com.


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Jean Ann Bowers Walker
Jean Ann Bowers Walker competed in multiple sports in the late
1950s. She played volleyball, basketball and softball for
four consecutive years and badminton and field hockey for two
years. She led an unbeaten basketball team (11-0-2) in
scoring as a senior, and she was a two-year leading hitter and top
pitcher in softball. Bowers was selected to the first
women's class to be inducted into the Indiana Basketball Hall
of Fame in 2002.


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1934 Ford Five-Window Coupe - The '60s Kept SimpleWritten by on October 1, 2010 Gary Hatfield's '34 Five-Window Driver
Hatfield Restorations got some publicity earlier this year when Gene Winfield's '35 Ford show truck showed up at the Grand National Roadster Show. Winfield's historic pickup had been purchased by Gary Hatfield in 2008 and beautifully restored to its early '60s style at Gary's shop in Canton, Texas.
If you visit the shop's website (www.hatfieldrestorations.com), however, the hot rod you'll find on the homepage is not the Winfield truck. It's Gary's 1934 five-window coupe. The rest of the cars on the website exhibit a high level of effort and detail, but Gary says he took a simpler approach with his personal project, built in the style of an early '60s hot rod. "I was looking for an older restored car to build as a daily driver, something I could put a lot of miles on," he explains.
The right raw material turned up 20 miles away when one of Gary's friends spotted the '34 and found out it was for sale. When Gary went to check it out, he found a well-restored original that had been finished around 1980, owned by the same guy for years, and never driven. "I just raised the body up and placed it on a new chassis, and sold the running gear and chassis to a restorer for almost the cost of the new chassis. I dropped in a 283 and four-speed and installed a 'Tijuana special' interior and it was ready to go."
Gary already had a lot of parts for building a '60s-style ride, including the engine and trans, intake manifold and Strombergs, steering wheel, and hubcaps. He also had the help of Dale Barnes, Paul Shelton, Stephen Tompkins, Tony Chamberlain, Jim Veader, Michael Stovall, Travis Schedules, and the rest of the crew at his shop.
The replacement chassis came from Pete & Jakes, with a Super Bell 4-inch dropped I-beam axle, spindles, shocks, and buggy springs contributing to the period appearance. Steering is handled by a Vega box. At the other end, the 9-inch Ford rearend is loaded with 3.25:1 gears and hung by a ladder bar setup, with Posies buggy springs and P&J shocks. Braking was upgraded with a pair of GM 11-inch discs in front and Ford drums at the rear, with a Corvette master cylinder and P&J pedal assembly.
At Ray's Engine Service in Tyler, Texas, the engine was bored 0.060-over, blueprinted, and balanced. An Offy four-deuce intake and Stromberg 97s with frogmouth scoops feed the 283, while Speedway headers deliver the exhaust to a set of custom-built 2-inch pipes with Cherry Bomb Glasspack mufflers. A PerTronix ignition and Taylor wires light it up, and Cal Custom valve covers and Alan Grove's accessory brackets dress it up. Hatfield Restorations assembled the Hurst-shifted '64 Muncie four-speed, which delivers torque to the 9-inch via a custom driveshaft.
Don't forget, this was a correct restoration with pristine steel, glass, and rubber when Gary got started-so the coupe's sheetmetal, including the hood top and grille, was kept original. Even the paint, shot by a now-unidentified painter when the car was restored 30 years ago, has been preserved. "I didn't want to repaint a car I was going to put a lot of miles on," Gary reasons. The classic black was accented with copper-colored graphics, done by Gary and Michael Stovall at Hatfield Restorations. The color matches the paint used on the suspension components, interior, rims, upholstery, and top insert. The stock taillights were retained and the peep mirror and SO-CAL Speed Shop headlights were added during the course of the buildup.
The "Tijuana special"-inspired interior features a bright two-tone combo, with the doors and stock bench upholstered in white vinyl with copper tuck 'n' roll panels. The in-dash gauges are stock, with Classic Instruments oil, temp, and volt gauges mounted below the dash. Controls for the Vintage Air A/C system are hidden. Gary and Paul Shelton installed the Haywire wiring package.
Gary acquired the Gene Winfield pickup shortly after finishing the '34 coupe. Looking at both, it's easy to see similarities. The difference between the two is that the '35 pickup was originally built by Winfield to show off his skill-and rebuilt by Gary to reflect that. With the '34, Gary's goal was to keep it simple, and he says his biggest challenge was not to build this car as nice as the rest of the projects that come out of his shop, so that he could enjoy driving it. And that's what he does-almost every day. Since it's been finished, Gary has covered close to 30,000 miles with the coupe, with Bonneville being the longest trip from Canton, Texas, so far. But for a simple driver, this early '60s hot rod shows off some serious skill.
More Photos From This Article View Slideshow
Gary's choice of rolling stock keeps the '60s thing going: '54 Olds hubcaps cover the 15-inch Wheel Vintiques steelies, rolling on 8.20x15 and 5.90x15 bias-ply whitewalls from BFGoodrich.Gene Winfield's '35 Ford pickup made its first appearance at the San Mateo Custom, Rod, and Sports Car show in January 1960. Fifty years later, almost to the day, the truck, restored to show condition by Gary Hatfield and Hatfield Restorations, was back in the limelight at the Grand National Roadster Show. See STREET RODDER's July '10 issue for the complete story. We see a lot of similar styling between the Winfield '35 pickup and Gary's '34 coupe, even though Gary finished the coupe before he bought Winfield's truck, which shows how well he nailed the early '60s look. (Photos by Chuck Vranas.)


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Trying to install Zimbra Connector for outlook on Windows 8(64 bit) with Outlook 2013(32 bit) and the connector appears to install correctly as I can manually has a Zimbra Collaboration Server. However, when I select the option I get "This information service is not installed on your computer".
I am using "ZimbraOlkConnector-6.0.15_GA_2974_6.0.6102.15" which is from the download/index.html from the zimbra server. Any help?


text: One of our customer's – Nancy B. – from New Hampshire – sent in some photos of her new WalletBe Red Billfold Accordion Wallet. As she tells it, she loves her new Women's wallet and has already been stopped in the supermarket and complimented on it. It's small enough to not get in my way but large enough to carry everything I need it to. See for yourself.


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'A fantastically varied cast of stars… a joyfully unpredictable compelling journey.' NME
Check below for dates and venues
Africa Express, the collective of African and Western musicians, is filling a train with dozens of guest artists and taking it on a musical adventure across mainland Britain this September, produced in association with the Barbican as part of London 2012 Festival.
Following acclaimed outings in the UK, France, Spain and Nigeria, Africa Express will become 'The Africa Express', departing London on 2nd September for a unique artistic journey through England, Scotland and Wales.
As well as scheduled concerts in Middlesbrough, Glasgow, Manchester, Cardiff and Bristol, there will be pop-up performances at railway stations, schools, factories, offices, shopping centres and homes. The train itself will include a customized music carriage, with artists creating new material along the route, culminating in the train's arrival back into King's Cross ahead of a finale concert in brand new outdoor London venue Granary Square on 8th September.
As with every Africa Express happening, events will be unrehearsed and unapologetic.
Participating artists include musical legends, emerging new artists, vocalists, DJs and producers from Africa and the West including Amadou & Mariam, Damon Albarn, Rokia Traoré, Kano, Baloji, Charli XCX, Fatoumata Diawara, Noisettes, Jupiter & Okwess International, Jack Steadman (Bombay Bicycle Club), Baaba Maal, Bassekou Kouyate and Nick Zinner of the Yeah Yeah Yeahs – with lots more guests to be announced closer to the time.
'There will be few single concerts that ever have this many truly incredible moments.' Mojo
Africa Express – show dates and ticket information:
3 – Town Hall – Middlesbrough
4 – The Arches – Glasgow
5 – The Ritz – Manchester
6 – Solus (Cardiff University) – Cardiff
7 – The Big Top @ Creative Common – Bristol
8 – Granary Square at King's Cross


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|Next Previous Contents Search UA
[College of Arts and Sciences]
Student Responsibility
- Students are expected to familiarize themselves with College of Arts and Sciences degree requirements and regulations and to consult academic advisors in planning their programs of study.
- Students are responsible for registering for course loads appropriate to the degrees they seek and consistent with their individual circumstances.
- Students are expected to pursue successful completion of all courses for which they enroll.
- Students are responsible for monitoring the accuracy of their academic records and reporting any errors to the College registrar in the A&S Student Services Center, 200 Clark Hall.
- Students are expected to maintain a bama e-mail account, mailing addresses, and telephone numbers at which they can be reached with reasonable certainty and to respond promptly to all communications from the University and the College.
- Students are expected to be familiar with the current academic calendar.
Admission and Retention
The College of Arts and Sciences admits students on the basis of the University's general admission requirements (see p. 13). In some departments, admission to upper-division status, clinical training programs, internships, practicums, etc., may require higher levels of scholarship. See the program descriptions of the various departments (below). Retention is based on the general scholarship rule and the scholastic progress standard.
Normal Progress
During the fall and spring semesters, the average course load for students in the College of Arts and Sciences is 15 hours per semester. A course load of more than 17 hours requires special permission (A&S Student Services Center, 200 Clark Hall).
During the summer semester, students may enroll for a maximum of 14 hours (7 hours each term).
Planning of Major and Minor Programs of Study
Students plan their major and minor programs of study in consultation with departmental advisors. Changes in coursework required for the major or minor program of study can be made upon the written recommendation of the program advisor and approval of the department chairperson. Such changes are reported to the College registrar in 200 Clark Hall for incorporation into the student's record.
Certification of Acceptance for Major and Minor Programs of Study
The student is responsible for making application for acceptance into the major and minor. While there is no single time for this to occur, the College encourages students to decide on the major before the junior year. Students should be familiar with the criteria for acceptance into particular programs and be prepared to meet those criteria. Requirements for acceptance and procedures for obtaining the certification of acceptance for major/minor programs of study are available in department offices. Forms and assistance are also available in the A&S Student Services Center, 200 Clark Hall.
Students are encouraged to maintain at least 12 hours of coursework each fall and spring semester.
First-semester freshmen and first-semester transfer students who have not met the freshman composition requirement enroll in an appropriate English composition course and continue taking required English courses without interruption until the composition requirement is met. Students may not drop required freshman-level English courses. These are EN 099, EN 101, EN 102, EN 103, EN 120, and EN 121. Students also may not withdraw from mathematics courses graded "A," "B," "C," or "NC." These mathematics courses include MATH 005, MATH 110, MATH 112, MATH 113, and MATH 115.
A student may drop a course from or add a course to his or her schedule during the late registration period at the beginning of each semester. Specific dates are published in the schedule of classes booklet.
A student may add a course throughout the late registration period in accordance with the policy set forth in the normal progress statement above.
A student may drop a course other than the English and mathematics courses listed above with a grade of "W" during the first ten weeks of the fall and spring semesters.
After the tenth week of class, only under extraordinary and well-documented circumstances are students permitted to withdraw from a class with a grade of "W."
The short summer terms permit a drop with a grade of "W" for two weeks.
A student may audit one course per semester. Permission to audit may be obtained in the A&S Student Services Center, 200 Clark Hall, throughout the late registration period at the beginning of each semester. An auditor may not take the tests or the final examination in the course. A course that is taken as an audit may not be taken at a later date for credit.
Pass/Fail Option
The pass/fail option is designed to encourage students to explore areas of study outside the major and minor. A course taken pass/fail counts as elective credit only. It cannot be used to satisfy any specific requirement and does not count in the minimum number of hours required for the major or minor.
Pass/fail regulations are explained on p. 21. To take a course pass/fail, students in the College of Arts and Sciences must receive approval in the A&S Student Services Center, 200 Clark Hall.
Duplication of Credit
A course with content that substantially duplicates material the student has covered in another course cannot be applied toward a degree. It is the student's responsibility to read course descriptions and avoid courses duplicating material already covered.
Repeating Courses
A course passed at any institution with a grade of "A," "B," or "C" cannot be repeated at The University of Alabama, except as an audit.
A course passed at The University of Alabama with a grade of "D" may be repeated. A record of both the original and repeat enrollment appears on the student's transcript. With respect to hours and grade points applicable to degree requirements and honors-designation requirements in the College, each enrollment is counted in the cumulative hours attempted and cumulative grade points earned, but only the most recent enrollment counts in the cumulative hours applicable to the degree.
Application for Graduation
Each candidate for a degree must submit an "application for degree" form. The forms are available in the A&S Student Services Center, 200 Clark Hall, and may be submitted one term prior to the term of graduation. Students who expect to complete degree requirements in May may submit the application form during the preceding fall semester. Those who expect to finish degree requirements in August or December should submit the application during the previous spring semester. In all cases, the deadline for submission of the form is the last day to register for the final semester in residence. Students who submit the application after registration for the final semester can expect the degree one term later. Degrees are awarded in May, August, and December.
|Next Previous Contents Search UA


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ATLANTA -- "House Hunters" has been on the air for more than a decade, and you probably have seen more than a few episodes filmed right here in Atlanta, but there's something you may not know.
"Everything isn't what it's always made to look like on TV," Alex Moore of Smyrna told 11Alive News while sitting on the front porch of his "House Hunters" home.
He was filmed for the show in an Atlanta episode taped in May of 2011. Participants are shown through houses on the "reality" show and then at the end of the show, it's revealed which one they are going to buy. However, there is something the viewers don't know.
"I actually saw this house long before 'House Hunters' and fell in love with it, and I kind of stalked it until the price went down to the price that I wanted," Moore said.
He was already under contract before filming began.
We confirmed that same thing happened on another episode filmed in Atlanta. Real estate agent Sally Alcock told 11Alive News that her clients were also under contract before they were contacted to re-create the experience.
We've even learned that the other two houses shown to the couples on the show aren't always the ones they looked at before they made the decision to buy.
"We had two very generous friends allow us to just tour theirs and pretend they were part of our lineup of houses we were choosing from," said Bobbie Jensen, who was featured on "House Hunters" in a San Antonio, Texas episode filmed in 2006.
This may come as a disappointment to fans, so we contacted the people behind the HGTV show at Scripps Networks in Knoxville.
Senior Vice President of Corporate Communications, Cindy McConkey sent us this e-mail:
"We aren't showing a documentary - we're simply entertaining our viewers in a 30-minute format that conveys the ideas, emotions and experiences of the house hunting journey."
One of the producers behind the show says the fun is in the experience.
"It's also just to be a voyeur, so you're looking," said producer Brian Balthazar. "Who doesn't love looking inside someone's house?"
Some fans we talked to are a little disappointed.
"I always thought it was real," said Alexandra, a "House Hunter" fan in Atlanta.
But she understands why the show's producers may do that. We're told it's so they can control the variables and also because it speeds up the process because the actual house hunting experience can be a long drawn out process and each episode is filmed in about four days.
We also learned participants don't get a whole lot for their time. For the couples we talked to, we learned it was a gift card.
"Under $500," Alcock said.
Even though Moore knows how it works behind the scenes, he says he still watches the show.
"At the end of the day, there are much bigger things going on in this world to be pissed about than 'House Hunters,'" he said.


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Worked With:
Jon Lovitz
Birth Name: Jon Lovitz
Born: 07/21/1957
Birth Place: Tarzana, California, USA
Born: 07/21/1957
Birth Place: Tarzana, California, USA
Lovitz's long friendship with actor-turned-director Penny Marshall led to roles in her films "Jumpin' Jack Flash" (1986), "Big" (1988), and "A League of Their Own" (1992). He was outstanding in the latter as Ernie 'Cappy' Capadino, the fast-talking scout who recruits Geena Davis and Lori Petty. His subsequent feature work has been uneven, but Lovitz landed a key supporting role in Tom Shadyac's "Liar Liar" (1997), starring Jim Carrey. The following year, he accepted a role on the NBC sitcom "NewsRadio". Lovitz was hired to fill the void left by the untimely death of former "SNL" co-star Phil Hartman, playing the obnoxious and insecure Max Louis until the show left the air in 1999. Woody Alle... Continue Bio >>
Popular Movies:
More Credits >>


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Motorcyclist killed in collision in Weirsdale
Published: Saturday, March 16, 2013 at 8:48 p.m.
Last Modified: Saturday, March 16, 2013 at 8:48 p.m.
WEIRSDALE - Carl M. Riese, 67, of Ocala, died Saturday afternoon when the motorcycle he was driving slammed into the back of a vehicle in Weirsdale, according to Florida Highway Patrol troopers.
Officials said a 2011 Kia Soul, driven by Darian P. Mosley, 33, was heading westbound on County Road 42, attempting to turn left onto Southeast 155th Avenue.
Troopers said the motorcyclist, who was traveling behind the vehicle, apparently never braked or took any evasive action to avoid the collision and ran into the back of the Kia.
Riese fell off the motorcycle and emergency personnel were called to the scene.
The man, who was wearing a helmet and full motorcycle gear, was taken to Ocala Regional Medical Center, where he was pronounced dead.
Neither Mosley nor her brother, Bronson K. Mosley, 30, a passenger in the vehicle, was injured in the accident.
It's the second traffic death of the week involving a motorcycle that ran into the back of the vehicle trying to turn left onto a roadway.
On Monday, troopers said 47-year-old Steven Mark Hayes of Jacksonville, who was wearing a helmet, was driving a 2012 Harley-Davidson on State Road 40 east of Northeast 130th Terrace around 2:30 p.m. They say he was traveling behind a 1990 Chevrolet driven by 38-year-old Robert Levi Buckman of Summerfield.
The Chevy stopped in front of the motorcycle in the inside lane to turn left. Officials said the bike struck the rear of the Chevy and Hayes was ejected onto the south shoulder.
Hayes was transported to Ocala Regional Medical Center, where he later died.
Reader comments posted to this article may be published in our print edition. All rights reserved. This copyrighted material may not be re-published without permission. Links are encouraged.


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Holy Motors (2012)
Holy Motors SynopsisOver the course of a single day, Monsieur Oscar travels by limousine around Paris to a series of nine "appointments," transforming into new characters or incarnations at each stop. Fetched in the morning by Céline, his trusty chauffeur on this surreal journey, Oscar begins the day as a captain of industry. Then he becomes a gypsy crone, begging for spare change on a bridge over the Seine. Inside a digital production facility, he's a ninja warrior transformed by cuttingedge technology into a reptilian sex god. Next he's a gibberish-spewing troglodyte who kidnaps a fashion model from a photo shoot in Père-Lachaise cemetery, ferrying her to his underground lair in the sewers. Then he's the melancholy father of a teenage daughter, followed by a shadowy assassin sent to kill his own doppelgänger, a dying old man, and finally a thwarted lover revisiting a flame from his past atop a decaying Right Bank department store next to the Pont-Neuf. Monster movie, film noir, romantic drama, musical, crime thriller, futuristic sex fantasia... Holy Motors is all of these and, then again, none of these. It is a ravishing, shape-shifting, fever dream of becoming, unraveling and starting all over again. From celluloid magic to the digital data stream, Monsieur Oscar's epic journey of the soul is all of our dreams.
Holy Motors Release Date
In Theaters October 17, 2012
Holy Motors Credits
Starring: Denis Lavant, Edith Scob and Eva Mendes
Written by: Leos Carax
Directed by: Leos Carax
Produced by: Martine Marignac, Albert Prévost, and Maurice Tinchant
Distributor: Indomina Group
Subscribe To Holy Motors Updates
if you're excited for Holy Motors


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Out of Stock
Item # TWF0001
Don't worry though, we have a lot more Water Bottles & Cages in stock than that.View Similar Products
Two Fish Quick Cage Water Bottle Cage $0.00
Not all bikes have braze-ons for water bottle cages. And there are some days, when you just want to squeeze an extra (or a single) cage onto the frame somewhere. It is for these days that Twofish came up with the Quick Cage. The light, versatile unit is a stainless steel water bottle cage attached to a Kraton rubber pad and held in place with a 1 1/8" wide Velcro strap. The strap can hold the cage firmly in place on small BMX bikes and oversize Cannondale downtubes. While many use the cage to accessorize a cruiser with a water bottle, plenty of others use the cage for light system batteries. This simple idea shouts, "bring it on!" Weight for cage, rubber block and Velcro strap is 80g.


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BLACK FRIDAY ends tonight! Save $25 off $200* Use code: TLBF15
Dropkick Murphys tour dates are poppping up all across the country this summer with one special date when the the Dropkick Murphys play Fenway Park in Septmember following approval by city authorities. See the rowdy, foot-stomping Irish rock made famous in films like Boondock Saints and The Departed live and in your face! Get yer Dropkick Murphy tickets now!
|Date & Location
|Dropkick Murphys
|Wednesday, September 14, 2016 at 7:00 PM
Saranac Brewery
|View Tickets
|Halfway Irish Festival: Dropkick Murphys, The House of Cliff & The Have Nots
|Saturday, September 17, 2016 at 3:00 PM
Bank of New Hampshire Pavilion At Meadowbrook
|View Tickets
|Dropkick Murphys Gilford - Bank Of New Hampshire Pavilion At Meadowbrook
Dropkick Murphys Utica - Saranac Brewery
Dropkick Murphys Concert Tickets
Dropkick Murphys Tickets: Let's Pour Another 'Un!
It's soon gonna be September 2011, and you all know what that means. Aye, me lads, when ye think about the Emerald Isle and Beantown, ye cannae help but taste the Guinness in yer mind. And the Dropkick Murphys are just the lads to keep it there, an' all! Dropkick Murphys concert tickets are an audience participation gig, me boys, make no mistake about that. If you enjoy the feel of a tricolor about yer shoulder, preferably drenched with stout, surrounded by a choir of Gaelic angels, then Dropkick Murphys Boston tickets are for you. Buy Dropkick Murphys tickets and feel yerself washing about in an ocean of love, of anger, of green fields, and beryl-eyed Celtic girls, all together in one place, stompin', dancin', screamin', and singin' to their hearts' content when the Dropkick Murphys come to Fenway Park!
Dropkick Murphys tickets mean froth and passion and drums playing while DKM tickets sell madly and the lucky ones get through the door. Buy tickets to Dropkick Murphys and enjoy some luck in yer life! If you want the perfect friggin' night, then buy Red Sox tickets, and go to see your two favorite acts together! Either way, you'll be wantin' to stumble down the boulevards to wherever the Dropkick Murphys tickets are onsale. Do ye like the look o' gold, do ye? Especially when it's combined with emerald, and all crumpled together around the lovely white freckled shoulders of a bonny red-haired lass on Paddy's Day! Aye, lads, you'll want to set some silver aside for your ale, and spend the rest on Dropkick Murphys tickets. And you'll hopefully remember it in the mornin'. If not, there's always next time, eh? Keep your eyes open, Dropkick Murphys Fenway tickets are going on sale right here once the lovely city of Boston approves the show!
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