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We return this morning to the twentieth chapter of Matthew, looking again at this marvelous, marvelous gospel which presents the majesty and glory of the Lord Jesus Christ. And we're going to be looking this morning at verses 20 through 28 as a unit, though we'll take it in two parts, one this Lord's day and the second next. And we've entitled this particular passage in Matthew 20, "How to be great in the Kingdom...How to be great in the Kingdom."
To begin with just let me say that we live in a very proud and egotistical generation. People pushing themselves, promoting themselves. In fact, in my life time I can't remember a time when there was more acceptance of pride, more promotion of pride as a virtue. We used to read about the fact that during the time of the writing of the Bible, particularly in the Roman Empire, pride was exalted as a virtue and humility was looked on as a weakness. And I used to wonder how a society could come to that point, but I see now that that has occurred in our own society and may well be one of the marks of the demise of our society as it was of the demise of the Roman society. For no society can survive pride run rampant. The reason is this, that all of society depends on relationships; meaningful, on-going, supportive relationships. But when a mass of people are all committed to themselves and themselves alone, built into that is the disintegration of all relationships. And systematically that is exactly what is happening. All relationships in our society are falling apart, homes, friendships, all of them. All social inter-relationship is at a stress point because everybody is screaming for his own rights, everybody is consumed, it seems, with self-glory, self-esteem, self-promotion and pride. People who you would think would have the sense to sort of mask their pride, parade it as if it were a virtue: "I'm proud of myself in this...I'm proud to be this...I deserve more than I'm getting..." and on and on it goes. And we know, of course, are building a materialistic concept in the business world based on pride, self- promotion, success-motivation, build yourself up, get more riches, get more esteem. It's just...the whole thing is built on pushing yourself and ambition and all of these kinds of things.
And sad to say it's nothing new and also sad to say it's nothing new in the church. This self-promotion, self-esteem pride movement has found its way into Christianity. And people are now twisting the Bible to promote pride, self-esteem, self- glory, self-promotion, self-image building. There are even Christian quote/unquote "books" on how to make your body more beautiful and your face more beautiful. And I saw one the other day on how to get the wardrobe to match your skin color as if that was a spiritual issue.
We continue to build the case for self. And now justifying it by sweeping it into Christianity as if it were something successful. I think since about 1974 we've seen a growing cult of selfism beginning to burgeon in the church of Jesus Christ. And it needs to be dealt with, it is not really being dealt with because people basically don't want to hear those who confront that. But it needs to be confronted. We live in a Christianity now that thinks God's only design for us is to be healthy, wealthy, prosperous, happy, satisfied, fulfilled and so forth. We know very little about sacrifice. We know very little of the pain of suffering. All we want to do is eliminate all that so that we can get on to self-fulfillment. We're consumed with the creature comforts, pleasure, vacations, travel, you name it, for the self-satisfying feeling that we get by fulfilling what we believe to be deep needs.
And in the process, we have begun to exalt pride. We've given place to pride, to self-fulfillment, to self-glory, to self-promotion. And we've begun to forget the whole subject of humility. People are not interested in that. There was a time in the church, you go back and there were many who were teaching and preaching on humility and there was a certain brokenness in the church. You look around the time of the Reformation, or the time of the Puritans and you find there was a dominant sense of brokenness, of contrition. There was a trembling at the Word of God. There was a humility, a meekness within the church that gave it great power. But now the church wants to be proud and fulfilled and indulgent and so forth. And it has fallen prey to flip-flopping the sin of pride and the virtue of humility and making pride a virtue and humility a weakness.
But the Bible is very clear about these things. The Bible speaks about pride very clearly. "A proud heart is sin," it says in Proverbs 21:4. "Every one who is proud in heart is an abomination to the Lord," it says in Proverbs 16:5. "And the fear of the Lord is to hate evil, pride and arrogance." In fact, pride in Romans 1:30 is the mark of man's fallenness into a reprobate mind. In 1 Timothy 3:6, it says "Pride comes from the devil." In 1 John 2:16, it says it is a part of the world. And in 1 Timothy 6:3 and 4 it says it belongs to false teachers. So, pride is sin. It is an abomination. It is to be hated. It is an element of man's fallen reprobate mind. It is generated by the devil. It is part of the world. And it belongs to false teachers. Certainly shouldn't be a part of Christians' experience to pursue self-glory, pride, so forth.
In fact, the Bible says that God resists the proud, James tells us in chapter 4. In Isaiah 23:9 it says He brings the pride...the proud into contempt. In Psalm 31:23 it says the proud will be recompensed, that is judged. In Exodus 18:11, the proud will be subdued. Psalm 18:27, they'll be brought low. They'll be abased, Daniel 4:37. They'll be scattered, Luke 1:51. They'll be punished, Malachi says in chapter 4 verse 1.
But on the other hand, humility is a virtue in the Bible and is exalted as a virtue. And we all understand that biblically and we need to understand that in terms of our experience as well. Micah...I love Micah 6:8...it says, "What does the Lord desire of thee? But to do justly, to love mercy and to walk humbly with thy God." To walk humbly with thy God.
In Psalm 1:38-6(?) it says, "Though the Lord be high, yet hath He respect unto the lowly." In Psalm 10:17, "Lord, Thou hast heard the desire of the humble." Over and over, and I could read you dozens and dozens of Scriptures, God exalts humility.
One key verse, write this down somewhere, Proverbs 15:33, "Before honor is humility." Before honor is humility. The ones that the Lord lifts up are the humble. And that's why Colossians 3:12 says that we are to put on humility. First Peter 5:5 says we are to be clothed with humility. Ephesians 4:1 and 2, we are to walk in humility. Before honor is humility. A very important principle, beloved. Listen. If you ever desire honor from God, if you ever desire glory from God, it comes through the route of humility. Now this is contrary to our earthly philosophy where pride is ever and always exalted.
Now the lesson of honor through humility, of glory through suffering, we need to learn. And we're not alone. The disciples needed to learn it, too. And that is the essence of verses 20 to 28. They, too, sought self-glory. They were into the self- esteem cult, up to their proverbial ears. They were into self- promotion, self-glory, seeking to be somebody special, to be recognized, to be esteemed. They sought the high places. And the Lord needed to correct that. And He does correct that in this passage. Unfortunately He taught a lot better than they learned. And He has to reteach this lesson just a few days after teaching here on the way to Jerusalem.
Now remember that the disciples basically forsook all and followed Jesus. And they did so, I guess, with a modicum of genuineness. But in addition to their genuineness in following Christ out of love and admiration and salvation, they followed Him knowing that whatever they gave up now would be more than replenished when He entered into His Kingdom. And so, there was this sort of residual materialistic element in their thinking where they were eagerly awaiting the time when Jesus established His Kingdom and returned to them a hundred fold everything they had ever lost. And the Lord had even reinforced that promise in their minds back in chapter 19 verse 28 when He said, "In the regeneration, or the rebirth of the earth in the Kingdom, when the Son of Man shall sit on the throne of His glory, you will sit on twelve thrones judging the twelve tribes of Israel. And everyone that's forsaken houses, brother and sister, father, mother, wife, children, land for My namesake will receive a hundred fold and shall inherit everlasting life."
So, the Lord had reiterated to them that there were some pretty powerful promises involved in following Him. A Kingdom to be inherited, eternal life to be inherited, glorious promise of reigning in that Kingdom as well as receiving a hundred fold of everything they had given up. Well, this sort of fed their materialistic bed. It wasn't intended to do that, but it did because that's really all they heard. That stuck in their mind like glue. When Jesus talked about suffering, they didn't get it, it went right on by. They weren't receiving that. He was throwing it, they weren't catching it. What they did catch was what He said about glory, what He said about honor, what He said about reigning, what He said about the Kingdom. They caught that and they never forgot that. But they didn't hear at all what He said about suffering.
And He has just finished, verses 17 to 19, in what is the most broad description of His death. He's talked about it already to them in chapter 16 and in chapter 17, and now in chapter 20 He reiterates for the third time that He's going to Jerusalem to die, to suffer. He's trying to balance their perspective. Yes, there is a Kingdom, but the way to the Kingdom is through suffering. Death then glory. Humility is before honor, as we said Proverbs 15:33 states it.
So, He kept telling them He's going to suffer, He's going to die. And He also had taught them a lot about their own suffering. In fact, in chapter 8 there was some would-be disciples and He said to those disciples, in effect, "Before you follow Me you ought to know this, the Son of Man hath not where to lay His head, though the foxes have holes and the birds of the air have nests." In other words, if you follow Me I can't promise you a thing, not even a place to sleep.
And He had also told them in chapter 10 that He'd come to bring a sword to set a person against his own family. And that if you weren't willing to lose your life, you shouldn't follow Him. And then in chapter 16, He told them again that what He expected out of them was that they take up a cross and follow Him and that meant death. So He told them to expect nothing of this world's goods, to expect to lose their life and to expect to die if they followed Him. So they got a lot of lessons about suffering--their suffering and His suffering--but it never seemed to compute because they were so honed in on what would be their glory and greatness in the Kingdom.
And Jesus had emphasized humility in chapter 18 when He said, "If you come into My Kingdom, you come as a little child, you humble yourself." You must be as a child, you must deny yourself. That's the mark of a true follower of Jesus Christ. And He tried to get that message across to the rich young ruler by saying, "If you want to come into My Kingdom, then abandon everything you have and forsake it all and come and follow Me with nothing." And the man wouldn't do that. That was a pretty profound lesson about what it requires to come to the Kingdom-- humility, self-denial, abandonment.
In other words, they should have forsaken all, followed Jesus without ever asking what's in it for me. But they kept asking what's in it for us? What's in for us? In fact, back in chapter 19 verse 27, "What shall we have?" said Peter. "What shall we get? What do we get out of this self-abandoning thing?" Oh, the treachery of the human heart. Selfishness is incurable in this life. It only can be brought under control, it can't be eliminated.
And 1900 years later, we still suffer from the same kind of selfishness that the disciples suffered from. They should have understood their service to Christ to be a service of love without any thought of receiving anything. That's the humble heart, seeking no glory, no esteem, no honor, no promotion, no popularity. But not them. Jesus in 17 to 19, as you'll notice, talks about His death. And that seemed to escape them totally. They never even registered on that one. He talked about suffering and all they could think about was their own glory, their own self-glory. And it's the same today, beloved. Jesus is still talking about suffering. He is still saying, "Take up your cross." He is still saying there's a life to be given in suffering. There's still humility as the path to glory. He's still talking about that, go out and throw your life away in ministry, go and abandon yourself, give up everything you have in this world to do what Christ wants you to do no matter what the cost.
He's still talking like that and people are still missing that. And we're hearing the health, wealth, prosperity stuff that pads people's self-will, self-love. Little different. People today look at grace like a free lunch. They look at grace like a free ticket to the storehouse of divine goodies where they're suppose to check out anything and everything they want. And all God wants to do is make you healthy, wealthy, happy, wise, comfortable, satisfied and so forth.
Later on, even after Jesus taught them this lesson in chapter 20, they were in the upper room meeting and Judas was there betraying Him and Jesus said, "One of you will betray Me," and they were arguing about who it would be. And in the middle of all of that it says they were arguing about who was going to be the greatest in the Kingdom. They were at the very night of the Passover, at the Lord's table as He was telling them of His own death, betrayal and so forth, they still were debating about which of them was going to sit in the chief seats in the Kingdom. That's a very crass approach.
And I trust that none of us is approaching the Christian life like that, that none of us is looking at the Christian life as to what we can get out of it or how we can be better esteemed or more highly thought of or, as I say to young men, get a bigger church and be a more famous preacher and whatever. That's not what God's called us to. He's called us to humility. He's called us to suffer. In fact, in 2 Timothy 2:12 it says if we suffer with Him, we'll reign with Him. And after we've suffered a while, says 1 Peter 5, the Lord will make us perfect. And the sufferings of this world are not worthy to be compared with the glory which shall be ours. As we suffer here, we're glorified there. If we seek glory here, we forfeit it there. And yet we are so twisted. John Piper wrote, commenting on the current self-love cult, "Today the first and greatest commandment is: thou shalt love thyself. And the explanation for almost every inter-personal problem is thought to lie in someone's low self- esteem. Sermons, articles and books have pushed this idea into the Christian mind. It is a rare congregation, for example, that does not stumble over the theology of Isaac Watts who wrote, `Alas, and did my Savior bleed, would He devote that sacred head for such a worm as I?'" end quote.
People don't like that. In fact, one of the letters to the editor at Moody Monthly in response to the article I wrote on Schuller's book Self Esteem said, "MacArthur has become a victim of worm theology." That's not a popular thing in a day when men promote themselves. John Stott said this, quote: "A chorus of many voices is chanting in unison today that I must at all costs love myself." Paul Brownback(?) who tended Talbot Seminary after the military academy at West Point and now is the president of Citadel Bible College has written a helpful book on self-love on which he gives a good biblical evaluation. And in it he says this, "As we have noted, almost immediately the Christian public felt warmly at home with their new found friend, self-love has been easily incorporated into the mindset of evangelical Christians. All one needs to do to verify this is to walk into a Sunday-school class next Sunday morning and ask: Should a Christian love himself? He probably will discover quickly that the tide of opinion flows strongly toward a positive response," end quote.
It's true. Now that is not biblical Christianity. And neither is it historic Christianity. Augustine, writing in the City of God, said, "Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself. The latter in the Lord."
And John Calvin wrote, "For so blindly do we all rush in the direction of self-love that everyone thinks he has a good reason for exalting himself and despising all others in comparison. There is no other remedy than to pluck up by the roots those most noxious pests, self-love and love of victory, this the doctrine of Scripture does. For it teaches us to remember that the endowments which God has bestowed upon us are not our own but His free gifts and that those who plume themselves upon them betray their ingratitude," end quote.
So, this is something that historical leaders of the church have dealt with and here it is again and we're facing the same kind of self-love cult. I don't know if you know this but they're changing the words in some of the hymns, some are. Removing lines like "Mine own worthlessness," or "My sinful self, my only shame." There's even a new magazine out called Self which leaves little in doubt to its content.
Someone has, I think, well written that there's a new cross in evangelicalism today, it's a new cross. "The old cross slew men, the new cross entertains them. The old cross condemned, the new cross assures. The old cross destroyed confidence in the flesh, the new cross encourages it. The old cross brought tears and blood, the new cross brings laughter. The flesh, smiling and confident, preaches and sings about the cross. Before that cross it bows and toward that cross it points with carefully staged historionics but upon that cross it will not die and the reproach of that cross, it stubbornly refuses to bear," end quote.
Now we need to reexamine then this whole idea of humility as a path to glory. And I think we can in this passage. Let's look at it right now. Two points, how not to be great--verse 20 through 25; how to be great--26 to 28. We'll take point one today.
How not to be great. Four wrong worldly ways to seek greatness are given in this; two by example and two by instruction of our Lord. And there are earthly means to greatness in men's eyes. And men pursue greatness through those means but they are not adaptable to God's Kingdom. Jesus said, "My Kingdom is not...what?...of this world." And the principles for the world's kingdom do not operate in His Kingdom. Here are the ways not to be great in God's Kingdom.
Number one, is political power play. Now the world will tell us if you want to get something it all depends on who you know, right? If you want to go up the ladder, you've got to get next to the people who've got the influence. And so in exceeding to places of prominence and glory in the world, political power play is a common approach. You manipulate people and circumstances to find your way in with those you want to get in with and they'll pull you to the top. As one pastor said some years ago, "Whenever I go to the convention for my denomination, I always get my hotel room next to the big wigs and I get in with them and that way I keep getting bigger and bigger churches." Political power play.
Let's look at this political power play in verse 20, "Then came to him the mother of Zebedee's children," that's James and John, "with her sons, worshiping Him and desiring a certain thing of Him." Now it amazes me that this happens upon the heels of Jesus' explanation of His coming death. They seem to be absolutely indifferent to that. There's no comment given that they even responded to what He said in verses 17 to 19. The next scene on the road going up to Jerusalem from Jericho is the arrival of James, John and their mother.
By the way, Mark 10 is a comparative text, tells of the same incident in verses 35 to 41 and there the mother is not even mentioned. There it's James and John. So we don't want to get the idea that she was on her own, or that they were tagging along. They came as a trio. Matthew seems to focus on her. Mark definitely focuses on James and John. The request was bound up in the three of them.
And so, they come. And Jesus says in verse 21, "What do you want? And she said, Grant that these my two sons may sit the one on Thy right hand and the other on the left in Thy Kingdom." Now this is a proud act. They want the chief place in the Kingdom. They're seeking self-glory. They're seeking promotion, honor, esteem. They want to ride the throne. They want to be next to Christ so people can say, "Oh, look at those two fellows, look
how close they are to Christ. They must be the second and third most holy people there are." They really sought that kind of affirmation from people. They were bold. If you don't think James and John were bold, then read Mark 9 and Luke 9 and find out how bold they were. They were actually brass...brash, rather. Their names were "Sons of...what?...thunder." We think of them, I think, as rather passive sometime because Jesus speaks of John with such intimate terms of tender love. But they were brash and bold and forthright and even demanding kind of men.
And they came to Jesus in what is a political power play. They're playing on something that's very interesting. And I'll tell you what it is. Matthew, Mark and John tell us that when Jesus was being crucified, at the foot of the cross there were standing three women. And each of those writers, Matthew, Mark and John, give us the names of those women.
Matthew says there was Mary Magdalene, there was Mary the mother of James and Joseph and there was the mother of the sons of Zebedee. Mark describes the three women this way. There was Mary Magdalene--just as Matthew said--and Mary the mother of James and Joses--just as Matthew said. And then, Salome which must then be the mother's name, the mother of the sons of Zebedee. So, Matthew just calls her the mother of the sons of Zebedee. And Mark gives us her name, Salome.
John says this: "There was Jesus' mother, His mother's sister, then Mary the wife of Cleophas and Mary Magdalene. So we know who Mary Magdalene is. We know Jesus' mother Mary. Mary, the wife of Cleophas must be Mary the mother of James and Joseph, Mary the mother of James and Joses, as both Matthew and Mark tell us. That leaves this other one who is called mother of the sons of Zebedee, Salome and now is called Jesus' mother's sister.
Now I hope you followed that. If you didn't, I'll sum it up in a simple sentence. The mother of the sons of Zebedee is the sister of Mary the mother of Jesus. Now you understand the politics? It's who you know, right? They want to play on the affection of Jesus for His mother. And they want to use the thing that they had in their ace in the hole was they were His cousins. You see, their mothers were sisters. And so they come as those who think they have an in. And because they know somebody they can get where other people can't get. This is politics. This is leverage. This is manipulation.
And they wouldn't just come as cousins, they bring their mother because they want to play on the sympathy of Jesus and the compassion that He would have for the sister of His own mother. And she comes and says she worships, proskuneo, bowed down, knelt, treated Him like a king. And desire...desired a certain thing of Him. And she didn't tell Him what she desired, Mark 10 says she wouldn't tell Him. She wanted Him to promise to give it before she told Him what it was. That's very childish. Have you ever had your child do that to you? "Will you let me do it?" What? "I won't tell you, if you say you'll let me do it then I'll tell you. I'm not going to say until you say yes. If you say yes then I'll tell you. Can I?"
Well, our standard procedure in our house is we don't say yes to very few things. And we never say yes to things that we don't know. And so, she comes like a little kid. "Now, now would you say yes and then I'll tell you what it is?" That's a very childish approach. And it must have betrayed in her heart a little bit of...oh, I don't know... a little bit of doubt about the legitimacy of this. She wants something but doesn't really want to say what it is until He's committed to giving it.
It also betrays a tremendous ambition. They wanted this so badly that they actually wanted to corner Christ into promising something that they thought if He knew He wouldn't do. But it was common for kings to do this. It was a way you exalted the king, like Herod who said to the dancing girl who got John the Baptist's head, "I'll give you anything you want, just ask." It was a way that a king showed how far-reaching was his power to just say I'll give you anything you ask. And it was not uncommon and so she's playing to Him as if He were a king. She kneels, she bows, and treats Him with homage as to a king and then says, "Make me a grand promise, you know, that You'll do this,..." and thinking she could play upon His love of royalty and power and so forth. So it's very manipulative...very manipulative. Political power play.
Frankly, she's not asking for herself. She gets her glory through the honor that's given to her two sons. The exaltation of her sons would be the joy of that mother's heart. There is virtue here. She does show that she believes in the Kingdom, that's good. She shows that she believes Christ is going to do what He said He's going to do, bring His Kingdom. She doesn't doubt that. But apart from that virtue of coming to Christ and believing that He really will bring the Kingdom, there's no virtue in the request at all. It is very sinful. it seeks self- glory. We want to sit on your right and left hand in the Kingdom. I mean, that is very brash.
Put it in your own mouth. You and your mother go to Jesus and say, "You know, of all the people who have ever lived, of all the people who have ever served God, we believe that we ought to sit on the right and left hand in the Kingdom." Now that's a very brash statement. That is a very brash statement.
You say, "Well, what in the world gave them the idea they should ask that?" Well, just think about it. They were cousins. They thought they had a certain intimacy. They were in the inner-circle, right? Peter, James and John, true? And they knew that Peter was always getting rebuked. I mean, he couldn't qualify. I mean, he was forever getting in trouble. It wasn't that they didn't think...that they didn't...they weren't any better than Peter, Peter just shot everything out of his mouth. They thought the same stuff Peter thought but kept their mouth shut so they looked more holy. Sometimes it is a virtue to keep your mouth shut and not open it and let people know what you're really thinking. Peter always seemed to get it coming out the mouth and he was rebuked. So they figure, "Look, we're in the inner circle, Peter's been disqualified by the many rebukes. It's got to be us, guys. So, let's get Mom, we'll go blasting in there. We'll get Jesus thinking He's a king and we'll get the whole deal going and then He'll promise this and we'll get to sit on the right..." Why do you want that? Because we want to be glorified. We want to be lifted up. We want to be exalted. We want the chief seats. It's really disgusting. And yet the church still suffers from those people who come in and want to be the diatropies(?), who seek to have the preeminence, who love the chief seats just like the Pharisees did in the...in the synagogues. They want the chief seats where they can sit above men and have them call them father and all that, as it tells us in Matthew 24...23, rather.
There's always that self-seeking. It's true in Christianity. People in the church who want to be known and esteemed and lifted up and they can even do it to receive an eternal reward thinking that's how you get that. But our Lord rejects political power play. He rejects it totally. That is not how you reach the place of blessing and honor in the Kingdom.
There's a second wrong road to honor. In verse 22 to 24, I call it audacious ambition. This is just mind boggling, this passage. "Jesus answered and said, You don't know what you're asking." Lady, you don't even know what you're talking about. You're asking for glory and what you don't realize is that the path to glory is suffering. You don't know what you're asking. You're saying I want my boys on the right and the...you don't know what you're asking. The highest places of glory are reserved for those who went through the deepest places of suffering.
People ask me that question from time to time. Who will be those who receive the greatest reward in heaven? And the answer is given in the Word of God. Those who suffered the most in life for the cause of Jesus Christ. Those who confronted the hostile world and paid the greatest price in self-effacement, in self- denial and dedication for His purposes, they will be the ones who receive the greater glory. And that is indicated to us as clearly as anywhere in 2 Corinthians 4:17. And I think it says it, it ought to be circled in your Bible. It's a very important passage. "For our light affliction," it says, "for our light affliction which is but for a moment works for us a far more exceeding and eternal weight of glory."
What is it that...what is it that leads to glory? What is it that builds a greater weight, a more exceeding weight of glory? It is affliction. So when we are afflicted, not...not physically, not afflicted with illness and so forth, not afflicted because of our carelessness or our sin, but when we are afflicted and persecuted and suffer for the cause of the gospel, we are building up a greater inheritance of glory in eternity. So as we learned in the early part of chapter 20, all of us equally receive eternal life. All of us will be paid equally the same wage in terms of eternal life. And yet, somehow, mysteriously so, though we all inherit the perfection of Christ's likeness in eternity, all of us who believe no matter what our lives were like, there still is beyond that a weight of glory reserved for those who suffered the most for the cause of Christ in this life. Now I don't know how God harmonizes those, that's His problem.
But Jesus is saying you don't know what you're asking. "Are you able to drink of the cup that I shall drink of?" In other words, if you seek to sit beside Me, I will be exalted because of My suffering and you would be exalted because of yours to that place. So, if you seek then to sit beside Me, you will seek the same suffering that I experience. Are you able to drink the cup that I drink?
By the way, the Authorized version includes a phrase about baptism there that is borrowed from Mark 10:38 and does not appear in the Matthew Greek text at all. Though it does in the Mark text. We won't consider it here.
But He says, "Are you able to drink the cup?" Now the cup is an Old Testament symbol, it's an Old Testament kind of idiom that means to take everything in, to drink the thing dry, to drink it to the drops. That's the idea. Our Lord is saying, Are you able to suffer to the degree that I am, to drink the whole cup? It's reminiscent of Isaiah which talks about the cup of God's fury. Christ drank all of that. He drank all of that. Are you able to drink the whole thing? Are you able to take it all in to experience all of it? He calls it in Matthew 26:59, really the cup...it's the bitter cup, the cup of suffering.
So, He says could you fully suffer like I'm going to suffer? The point is this, beloved, He is going to be exalted to full glory because He went through such profound suffering. That's how God balances it. And because He suffered most, He is glorified most. And whoever suffers next most to Him will be glorified next to Him. And so eternal weight of glory is predicated on suffering. And if you seek then to find that place of eternal glory where you can exalt the Lord Jesus Christ forever in His presence, uniquely seated beside Him in some sense, you will find it not by political power play and not by audacious ambition, but you will find it by humility and suffering and an abandonment to self-denial and self-sacrifice for His sake.
Now these two guys were really stupid. At the end of verse 22, they said unto Him, "We are able." How dumb. They weren't able. That is excessive confidence. That's the audacious ambition. A lot of people think, "I can do it. I can do it." There are a lot of people who charge into a task and think they can do it. You know the old adage, "They said it couldn't be done, but he hopped right to it and by golly, he couldn't do it." And that's true in a lot of ways in the spiritual dimension. I think some of us have excessive confidence. If you think you can do it in your own strength, you can't. It's like Peter, you know, who said, "Well, everybody may forsake you, I'll never forsake you." And you know what happened? Before the cock crowed, he was denying the Lord.
And do you remember what happened? It tells us what happened to James and John like all the rest in Matthew 26:31 and 56. It says that when Jesus was taken prisoner, the disciples...what?...they fled. They couldn't handle it. They couldn't have handled that at all. No way. And so He says, "Lady, you don't even know what you're asking. Can they drink the cup that I drink? We are able, they say." Audacious ambition. You don't get your way up the Kingdom by boasting your self-confidence. You don't climb God's ladder of honor and glory by being a blowhard, overstating your capabilities, talking your way in. Nor do you do it by manipulating, intimidating, political power play.
Well, in verse 23, ever the gentle Savior, He responds to them in a tender way. He says, "You shall drink indeed of My cup." You'll taste it. You'll never drink the whole thing. But you'll taste it. And He was telling them the truth. The time came when they were faithful. And you know James was faithful, wasn't he? Acts 12 says he was the first dying martyr. And John was faithful, too, and he was the first living martyr, exiled to the Isle of Patmos to spend out his life. They did drink of the cup. They couldn't have drunk it all as Jesus did, but they tasted that same cup. They knew the fellowship of His sufferings, if not the fullness of them. They came around by the power of the Holy Spirit. See, they never were able to handle this until after the Spirit came and infused them with internal spiritual strength.
So, He says - Well, you will, you will suffer. And so they will be glorified. We don't know where or how because He says in verse 23, "But to sit on My right hand and on My left is not Mine to give. That is to be given to them for whom it is prepared by My Father." He says I'm in submission now, I'm coming to suffer. I am emphasizing My submissiveness to the Father. He'll give that out. He is the one passing out the rewards. He is the one who gives the ultimate glory and it's His decision to whomever He has prepared that.
I've often asked myself who it is that will be the greatest in heaven. Who would be the most glorified? The only answer is the one who suffered the most, the one who is the most abandoned to self-denial, the one who is the most utterly selfless, humble, self-effacing believer who gave up everything to proclaim the name of Jesus Christ. That's who it will be. It won't be the one who sought it by political power play or audacious ambition. It won't be the ones who sat around the table arguing about who'd be the greatest. It would be those who were smitten with worm theology and lived it out.
Now then, we look at the teaching of the Lord in verse 25...24 and 25. Verse 24 is an interesting insight. "And when the ten heard it, they were moved with indignation against the two brethren." You say, "Well, it's a good thing some of them were spiritual." No, they weren't spiritual, they were mad because they got in there before they did. All you have to do is read Luke 22:24 to 27, they were all arguing about it. They were arguing about it at the last supper, days after this, arguing about who's going to be the greatest. They were mad at James and John for going in there instead of them. They were mad about it. Why? Because they sought the same thing. They sought the same thing.
And so, the Lord says I think I need to teach you a lesson. And He gives them two more wrong ways. Ways that men get greatness but not in God's Kingdom. The first is in verse 25 is dominant dictatorship...dominant dictatorship. Look at verse 25, "Jesus called them unto Him and said, You know that the princes of the pagans, the rulers of the pagans, exercise dominion over them." That word is a very interesting word, katakurieuo, it means to lord it over. They lord it over them. And this is dominant dictatorship. This is the world's way. Not only does the world seek greatness through its...its political power play and its audacious ambition, but the world seeks prominence by dominating as dictatorship.
We've seen it. Antiochus Epiphanes, the Caesars, the Ptolemys of Egypt, the Herods, the Pilates, the Hitlers, the Idi Amins, the Shahs and the whatever other kind of strange Ayatollahs and Gurus and dictators of the world. We've seen them all. They've been and gone and they keep coming. And they rule by their dominant dictatorship. They lord it over people. And that's how they get their greatness. One of the reasons that Africa is so susceptible to communist revolution and the real reason for the unending foment in Latin America and Central America is because those nations are coming out of dominant dictatorships where the people were so utterly abused by the dictator who was in it for his own self-glory, self-promotion and self-aggrandizement and who filled his own coffers at the expense of the people that in the reaction against that, they have become fertile soil for communist agitators and infiltration who have stirred up the kind of chaos that leads to the progress of communism in their own...in their own style. So what we see is a reaction to dominant dictatorship which so marks the world.
But that's a style of leadership you find in a lot of places. You can find it in some businesses. You can find it in some churches where the man thinks he wants to dominate everybody, tell them what to think and how to act and what to do and control everything in their life. There are those Jim Jones of the world who start their strange movements...some of them more mainstream Christianity by far than he. But thinking to be great in the Kingdom by the dominance of their own role of position...I'm the pastor. I've heard that so many times. You can't tell the pastor anything, he tells you everything. That kind of thing finds its way in a lot of areas. That's why Peter says in 1 Peter 5, don't lord it over them. Don't be a katakurieuo. That's not our way in the Kingdom.
And then there's a final one. We'll call it charismatic control. Verse 25 says, "And they that are great," megalos, the chief ones, the leaders, "exercise authority over them." That's katexousiazo for you Greek students. Exousiazo has to do with authority down, it's to throw your weight around colloquially. And it is the idea of vaunting their power and it seems best to see this in the comparison also with the other passages as the power of personality. The dominant dictatorship is the power of position, this seems to be the power of personality. And so I call it charismatic control, the charm, the charisma, the wit, the verbiage, the ability to speak with glibness and so forth gives them a certain power to sway and move people. And there are people who achieve greatness in the world by virtue of their charismatic ability to control people.
This happens in the church, too. People with the charm and the cleverness. You ask yourself many times, don't you? How people can listen to certain preachers and certain teachers and ever believe anything they say? How is it that they can be sucked into all that stuff? Well, if isn't the fact that they are intimidated and dominated by a person, it may be that they are so enamored of the personality of the person and the person knows how to move people and what psychological tricks and gimmicks to use that they become victim, they fall prey to his trap.
I mean, you would...you would be amazed, I'm sure, to read some of the mail we get. We received a series of correspondence and did some counseling with a lady who was under a dominant dictatorship type church with a pastor who wanted to totally control her life. And it nearly drove her to suicide, razor blades, had slit her hands and everything. The Lord has brought her out of it and wonderfully delivered her. But the tremendous power that dominant dictatorship can have.
And then we receive those letters from people who are delivered out of the control of some guy who had them sort of the subtle ways of convincing them that he was of God and working with their emotions and whatever to draw them into the untruth of his particular style of leadership. It's all part of the world. It somehow gets dragged into the church, sad to say.
But if you would be great, our Lord is saying, don't seek it by political power play. Don't try to climb some ladder based on who you know. Don't seek it by audacious ambition. Don't overstate confidently your abilities. Don't seek it by dominant dictatorship. Don't just try to pull rank on people and shove them around. And don't use your natural capabilities, your natural personality characteristics to manipulate and move people around. Don't do that.
If you would be great, learn the lesson that Jesus teaches in verse 22. That before honor is humility, that before you ever know the crown, you drink the cup. And that the way to be exalted is the way of humility, it's the way of lowliness. It's not seeking those things. But it's seeking to know God and to humbly walk with Him that allows God to lift you up. That's His way.
And that's what He says in verses 26 to 28. I'm going to close by just reading them and next week we'll study them.
It shall not be so among you. But whosoever will be great among you, let him be your servant. And whosoever will be chief among you, let him be your slave. Even as the Son of Man came not to be served, but to serve and to give His life a ransom for many.
Let's bow in prayer.
Help us, Lord, to know that the example of leadership is Christ who gave His life, came not to take, came to give. Help us to find the path to greatness is the path of humility, brokenness, selflessness. Father, we bless Your holy name for teaching us this lesson again and reminding us that in eternity we shall inherit the same eternal life and yet there is a weight of glory, greater the suffering for Your sake in this moment of time, the greater the eternal weight of glory. We thank You that only God knows what He has prepared as reward for those who have been faithful.
Help us, Lord, to serve without asking what's in it for me. But to be willing humbly to give all a full effort for a full life that we may in that light affliction receive that eternal glory. All this that Christ may be glorified. Amen.
This article is also available and sold as a booklet.
This sermon series includes the following messages:
Please contact the publisher to obtain copies of this resource.Publisher Information

subset: commoncrawl


text:
2013 RVA Environmental Film Festival Schedule Announced
The RVA Environmental Film Festival was founded in 2008 as "The Biggest Picture", Richmond's first environmental film festival. The Falls of the James Group, Sierra Club revived the event in 2011 as the RVA Environmental Film Festival. Today the mission of the festival is to bring entertaining and educational films that leave attendees with increased awareness of environmental problems faced locally as well as globally. This year's presenters of the RVA Environmental film festival include Falls of the James Group, Sierra Club, James River Green Building Council, Virginia Land Conservancy, and Enrichmond Foundation. Thanks to generous sponsorship there is no admission charge for the 2013 RVA Environmental Film Festival.
This year's sponsors include Bon Secours Richmond Health System, Byrd Theatre, Capital Region Land Conservancy, Carytown Merchant's Association, EarthCraft Virginia, Enrichmond Foundation, James River Association, James River Green Building Council, Lewis Ginter Botanical Garden, Nacho Mama's, REI Richmond - Short Pump, Richmond.com, RVA News, Sierra Club- Falls of the James Group, Watershed Architects, Whole Foods Market - Shortpump.
Below is a Schedule for the 2013 RVA Environmental Film Festival at Byrd Theatre in Carytown, Richmond Va.
Saturday, February 9
10:00 AM Mother Nature's Child - by Camilla Rockwell, sponsored by Lewis Ginter Botanical Garden
11:00 AM Clean Bin Project - Grant Baldwin and Jen Rustemeyer compete to produce zero waste.
12:20 PM Local Films - by The James River Association and Falls of The James Group, S.C.
12:35 PM The Krill is Gone Children's Short Film.
12:45 PM Bending Sticks - Appearance by Penelope Maunsell, artist and codirector, sponsored by Lewis Ginter Botanical Garden
2:00 PM Vegucated - Directed by Marisa Miller Wolfson, starring T. Colin Campbell explaining benefits of "veganism""
3:20 PM Atomic States of America - Sheena Joyce, Don Argott examine life in reactor community
4:55 PM Glen Besa, Director Virginia State Chapter Sierra Club
5:00 PM Chasing Ice -Director Jeff Orlowski and photographer James Balog document evidence of global warming..
Sunday, February 10
1:30 PM Queen of the Sun - staring Gunther Hauk of the Floyd Honeybee sanctuary, sponsored by Whole Foods Market
2:55 PM Ingredients - Good news from the local food community, sponsored by Slow Food, nonprofit.
4:10 PM Greenfire - The story of "Aldo Leopold" directed by David Starke, sponsored by The Capital Region Land Conservancy
5:50 PM The Big Fix - Josh & Rebecca Tickell's expose of Big Oil crimes associated with Deepwater Horizon explosion.
7:20 PM The Age of Stupid - Franny Armstrong directs Pete Postlethwaite in lookback
after future ecologic collapse.
Information: www.rvaenvironmentalfilmfestival.com


text:
Didn't see this anywhere else yet, so this is just a quick report that Enchanter Isian, Heirloom Vendor in Dalaran, is selling Burnished Warden Staff for 3500 Justice Points on the live servers!
This is no longer relevant for myself as I'm doing the Recruit A Friend granting, but others should be happy. :)
25 days to go!


text:
LOS ANGELES (Feb. 27, 2013) — The Association of Sites Advocating Child Protection (ASACP) is pleased to announce its return participation in the European Summit.
According to its promoters, The European Summit is Europe's leading B2B conference for the online entertainment industries. A longtime supporter of the association, it once again stands by ASACP, with its event at the Hotel Calipolis in Barcelona, on March 1-4, 2013.
ASACP's Executive Director Tim Henning and newly named Director of European Outreach, Vince Charlton, will be attending.
"Barcelona is an important stop on the adult digital media show circuit," Henning explained. "The Summit attracts a large number of European operators that we may not meet elsewhere, so attending allows ASACP to convey its message more widely than ever before."
This will be Charlton's first event on behalf of the association.
"As ASACP's new Director of European Outreach, Barcelona will allow Vince to hit the ground running," Henning said. "The timing of his appointment couldn't have been better."
Henning and Charlton will conduct an ASACP/RTA Information Session at the Summit on Saturday, March 2, at 2 p.m.
"From our mission of keeping children out of and away from online adult entertainment, to the various tools we provide for doing so, such as our Best Practices and Restricted To Adults (RTA) child protection system, ASACP has a lot to offer publishers of age-restricted content," Henning added. "Vince and I will not only explain how these tools work for your business, but how supporting ASACP helps businesses to protect themselves by protecting children."
The European Summit's promoters have graciously provided ASACP with a show guide ad and sponsor banner placement, and generously underwriting the association's hotel expenses for the duration of the event.
For more information, or to schedule a meeting with Henning or Charlton, please contact email@example.com or email@example.com.
About ASACP
Founded in 1996, ASACP is a non-profit organization dedicated to online child protection.
ASACP is comprised of two separate corporate entities, the Association of Sites Advocating Child Protection and the ASACP Foundation. The Association of Sites Advocating Child Protection (ASACP) is a 501(c)(4) social welfare organization. ASACP manages a membership program that provides resources to companies in order to help them protect children online. The ASACP Foundation is a 501(c)(3) charitable organization. The ASACP Foundation battles child pornography through its CP Reporting Hotline and helps parents prevent children from viewing age-restricted material online with its Restricted To Adults (RTA) website label (www.rtalabel.org). ASACP has invested nearly 17 years in developing progressive programs to protect children, and its relationship in assisting the adult industry's child protection efforts is unparalleled. For more information, visit www.asacp.org.
Report Child Exploitation |
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text: The legislative session that began this week will be one of the most important in years. Key budget policy issues — for the state and for school districts — are on the agenda. Vermont Yankee's license expires in just over two years, and the Legislature must take positive action if the plant is to continue operating. Much of the session will be driven by the politics of the first open-seat gubernatorial campaign in eight years.


text:
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For over 100 years, Progress Lighting has been committed to providing a diverse selection of high quality residential and commercial lighting fixtures - earning the reputation as the #1 decorative lighting line among Builders and Remodelers. Progress Lighting's new home in Greenville, SC is a showcase for lighting, lighting techniques and product testing and development. Progress Lighting is the proud recipient of numerous design and achievement awards including the Lighting For Tomorrow award and ENERGY STAR partner of the year.
Progress Lighting is pleased to present over 5,000 lighting fixtures offered in our catalog, the largest single source for residential and commercial lighting. We understand what it takes to be a leader...offering products that deliver aesthetic appeal, stellar performance, easy installation and good value.Progress Lighting also responds to the ever-changing needs of the lighting industry with extensive research and development programs that ensure our high standards of quality and innovation for the home and commercial applications.Progress Lighting is proud to call home it's state of the art LEED certified corporate headquarters, located in Greenville, SC. Completed in 2006, Progress Lighting's new home is a showcase for lighting, lighting techniques and product testing and development.Committed to being a leader in the lighting industry Progress Lighting recently expanded it's showroom at the Dallas Lighting Market to over 8,300 square feet, displaying our full line of products.Progress Lighting is the proud recipient of numerous design and achievement awards including the 2006 Lighting For Tomorrow award and ENERGY STAR partner of the year. Progress continues to be a leader in the lighting industry with EVERLUME LED products the industry's first complete package of residential lighting fixtures to utilize LED's as a lighting source. Progress Lighting has four distribution centers located throughout the country that support one of the largest networks of electrical distributors and showrooms in the US. All are stocked and ready to serve your immediate residential and commercial lighting needs.
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text:
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text:
Will wrote:Malcolm is a gem
Are the dictionary passages above online? There does not seem to be Devanagari, which is good, but the display is horrid. If I could look at the site directly, maybe things would clear up.
http://www.sanskrit-lexicon.uni-koeln.d ... index.html" onclick="window.open(this.href);return false;
It is Harvard Kyoto romanization which is horrid.


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Davis examines the most influential parameters and considers the steps needed to reduce or prevent the occurrence of these unwanted marks.
By Rick Davis
Residual platen impressions have hampered production since the introduction of the flash-curing unit. Residual platen impressions refer to the impression of the platen that is "pressed" into the garment during the printing process. The problem is most apparent on printing dark youth garments.
The factors that contribute to residual platen impressions are numerous. In this installment, we will examine the most influential parameters and consider the steps needed to reduce or prevent the occurrence of these unwanted marks.
Causes and effects
Although platen impressions plague printers on garments of all colors and sizes, the problem is most prevalent on dark youth garments. Residual platen impressions are more visible on dark fabrics than on light ones. And garment size is a factor because of the interaction between a youth-sized platen and an adult-sized squeegee; the combination of the heat from flashing applications along with the pressure of the squeegee depressing the fabric over the side of the platen creates a visible impression of the platen edge.
The platen edge marks appear as lines of lighter color in the fabric. What causes them is that the fibers on the fabric's surface have been compressed and matted down into the fabric itself. The same effect can be seen when applying a heat transfer to a garment. The difference with the transfer application is that the platen edges are not so well defined since it is a platen-to-platen process, as opposed to a squeegee-to-platen process.
In most applications involving dark youth garments, the platen leaves a residual impression of some form, but it might be very faint. The degree to which the latent image becomes visible depends on a number of variables, including flash-curing temperature, squeegee durometer, squeegee speed and pressure, squeegee length in relation to platen width, and the nature of the fabric itself. The greater the surface nap on the garment fabric, the more apparent the effect can be.
Preventive measures
You can take several steps to reduce the occurrence of residual platen impressions. The primary printing elements on which to focus include the screen, the squeegee, and the flash-curing unit.
The screen As you probably expected, screen tension and off-contact distance play crucial roles in controlling residual platen impressions. The tension and off-contact of the screen determine the squeegee pressure required to transfer the image, and as with so many other aspects of textile screen printing, less is better.
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text:
Baby Shine is a Porn Star from Russia. She is listed on FreeOnes since 2018 and is currently ranked 17853th place. She currently has 21 gallery links in her own FreeOnes section.
Our records show that Baby Shine is currently active which means she is still making movies, doing live shows and/or doing photo shoots.


text:
Location: Coastal Plain Soil, Water and Plant Conservation ResearchTitle: Compositional and thermal evaluation of lignocellulosic and poultry litter chars via high and low temperature pyrolysis Author
|Novak, Jeffrey - Jeff
|Cantrell, Keri
|Watts, Donald - Don
Submitted to: BioEnergy Research
Publication Type: Peer Reviewed Journal
Publication Acceptance Date: 6/6/2012
Publication Date: 7/25/2012
Citation: Novak, J.M., Cantrell, K.B., Watts, D.W. 2012. Compositional and thermal evaluation of lignocellulosic and poultry litter chars via high and low temperature pyrolysis. BioEnergy Research.(6) 114-130.
Interpretive Summary: Plant and animal litter feedstocks can undergo thermochemical conversion via pyrolysis to generate an energy dense char byproduct. Effectively converting raw plant and litter feedstocks into char is dependent on their ash composition with elements such as chlorine, sulfur, and potassium. These elements can reduce biomass conversion efficiency into char and also cause corrosion of processing equipment. In this work, we characterized the elemental composition in several raw plant and poultry litter feedstocks and their counterparts to understand how individual elements may influence pyrolysis conversion. This will aid in selection of an appropriate feedstock for efficient char production. Relationships were examined among the char's ash content and elemental compositions with mass yields and heating values. The examined raw feedstocks and chars contained mixed amounts of ash that consisted of chlorine, sodium, and sulfur. The plant-based chars had better thermal energy contents and lower ash quality implying suitable service in thermal energy production. A poultry litter char had greater ash contents, medium heating values, and contained chlorine and sulfur, which could promote corrosion issues during thermal energy processing. Among the examined feedstocks, plant-based materials can be more suitable for efficient thermal conversion into char largely due to lower ash and chlorine contents.
Technical Abstract: Inorganic elements in biomass feedstocks can influence thermochemical reactions as well as the resultant chars elemental, compositional, and thermal characteristics. Chars were produced using slow pyrolysis at less than 400 and at higher than 500 degree Celsius from sugarcane bagasse, peanut hulls, pecan shell, pine chips, poultry litter and switchgrass. The chars and raw feedstocks were characterized for their elemental, structural, and thermal properties to ascertain the implications of feedstock selection and pyrolysis temperatures on these properties. Char mass yields from the six feedstocks ranged between 28 to 78% by weight while yields calculated on a carbon basis ranged between 44 to 89%. In both instances, lower yields were obtained with increasing pyrolysis temperature. Pyrolysis temperatures greater than 500 degrees Celsius resulted in more neutral to alkaline pH chars possessing greater ash contents and increased aromatic character. A significant exponential curve response was revealed between char mass yields versus pyrolysis temperature. All raw feedstocks and chars contained mixed amounts of macro, micro, and trace element concentrations. Higher heating values increased with heightened pyrolysis temperature. The char's heating values inversely correlated to their total ash and chloride content. Lignocelluloses chars had better thermal characteristics and lower ash quality concerns implying suitable service in thermal energy production. In contrast, poultry litter char had greater ash contents, medium heating values, and contained corrosive inorganic elements, which rendered it problematic as a feedstock for thermal energy generation.


text:
"Allowing the [ethanol] tax incentive to expire would risk jobs in a very important domestic energy sector and across rural America," said Bob Dinneen, president and CEO of the Renewable Fuels Association in a teleconference today addressing how ethanol could be affected by the outcome of last night's election results.
"It is clear there will be a renewed focus on reining in spending and reducing taxes," Dinneen said of the 112th Congress. He added that "there will have to be a robust debate about how best to assure the continued growth and evolution of the ethanol industry, how to effectively attract capital to cellulosic ethanol technologies [and] how to commercialize other advanced biofuels like algae and butanol."
Dinneen said that the debate should include whether and how tax policy for all fuels, including petroleum, is addressed. "The ethanol industry, and the domestic biofuel industry as a whole, ought not to be asked to unilaterally disarm while extensive government support continues for petroleum companies."
The ethanol tax incentive is due to expire on December 31, 2010. If it is left to expire, discretionary blending could evaporate, resulting in job loss, Dinneen suggested. In addition, ethanol demand could fall immediately as long-term contracts for ethanol no longer exist. Ethanol today is a spot market business, Dinneen told the media.
While the ethanol industry will face a challenging climate in the new Congress, Dinneen said there will be opportunities as well, if industry advocates continue to focus on jobs; and the connection between increased ethanol use and reduced energy imports and a growing economy. Advocates also need to show how ethanol production and use can save taxpayer money by increasing tax revenues and reducing farm program costs.


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I'm having lunch at work now, I had it on my husband's office before, and he was the one in charge to wash the boxes after lunch and bring them back home (i have to carry my laptop to work so it's very uncomfortable for me to carry my purse, my laptop case AND the bag with my bento).
Now, I can leave my laptop in my office, so i carry my bag with my bento ^^
In my office lunch-zone, we have a small room with a sink, and some washing gear but it's quite disgusting as everyone uses it. I mean, the same swab!!! Maybe I'm very picky but that is very disgusting to me. And, (which is the most disgusting thing to me), the people that clean the office will probably not have any care on where the swab stays... or even if it falls to the floor... so... yuck.
Also we are provided some detergent but it's not a good one and it doesn't wash properly.
So i just rinse it with hot water and wash it when I'm back home.
This made me cuirous, so I had to ask! What do you people do? :)
My bento blog: http://justbento.com/blog/1305
My art blog: http://jizaacaso.deviantart.com
My bentos get washed at home, but my teacups get washed in the public restroom.
I keep a bottle of detergent and a clean dishtowel in my desk. I go to the restroom with cup in hand and towel over my shoulder. I make sure that the cup doesn't touch ANYTHING but water while I'm washing it. After it's dried, it goes straight back to my desk without touching the counter and the towel gets frequently washed at home.
You might find it useful to get a small basin for doing dishes in the office, if it's convenient for you to wash bento at work. You'd have a clean surface for letting your bento dry, you could keep it in your own workspace, and you could store your own sponge/detergent in there as well. I kept such a basin with a dishrack in it when I had nasty roommates who left filthy dishes all over the kitchen.
I have a similar sink at work to how yours sounds! I wash my bento out using the sponge and washing up liquid there, but always do it again once I get home. I wash it at work simply so it doesn't stain or smell whilst sitting in my bag waiting to go home.
I use the kitchen facilities at work much the same way, as a place to rinse my bento. I accept that the kitchen and all washing utensils at work are filthy (they wipe down the counter with the dish washing sponge, which is never sterilized to my knowledge) so my main concern is getting the main part of whatever my lunch was out so it does not by chance end up in my bag and make it easier to clean the container when I do get home.
EXACTLY the same thing happens at my work. I just prefer to DIE to wash my cute and safe bento boxes with that filthy sponge >_< YUUUCKKKKKK
I'd love to do that but... i work in consultancy, which means most of the staff at the office do not have their own desk with the name label on it. We are provided laptops and a little lock (wich is wide enough for the laptop but for nothing else!!) in which we receive drafts or our cellphone bills and so on. We have free-to-use desks that we can use for one day, and change for the next day, and so on. (this makes me think the desks are more important than us, the staff ¬¬)
This is because we do not have to work at the office every day (we usually spend several weeks or months at our client's office).
So i can't keep my own sponge and detergent because i have no place for it!!
I can't even have my own mug ._. (but it's ok, since i can go outside for my coffee, teehee! ^^)
We are lots of people so we cannot buy gear for the sink room or for the lunch zone... So my only solution is to rinse the box and wash it at home! ^^
If you don't want to go out to coffee I might suggest a sealing travel mug. I keep one at my desk for tea that I bring home regularly to run though the dishwasher and it is far less cumbersome than you would think as long as you carry it without anything in it.
I know! I just love going out for my coffee. Home made coffe is not as good as the coffe made at the cafeteria :D
well it's also a cultural thing in spain. When we have a lot of work we can't do it but when we can, we go in a little group and chat for some time ^^it's nice :D
We go out to coffee here too, good excuse to get out of the office and socialize a bit. Plus the coffee in the office is a bit weak, good quality but the receptionist does not use nearly enough coffee, so when I want it I break down and make a pot or two at the proper strength.
coffee in my office is the one that you can buy at vending machines. It's POISON. So if i can't go out for coffee i just don't have coffee (unless i had been working the whole night which fortunately happens once per year or less!!!). But that's a usual thing in other offices I've been working at. None of the receptionists, secretaries or whoever can make proper coffee :_(
I could quite easily wash mine at work, but mostly I just take it home dirty. If it wasn't going to spill on the way to work, it's not going to spill on the way home!
We have a kitchen at work with a dish brush that would be absolutely no use to wipe benches with, so you know it's only been used for dishes, but we also have a dishwasher, a boiling water dispenser, and a cleaner who comes in and cleans about three times a day.
My blog is Food and Shoes
wow you are so lucky :)
the rest of the office is cleaned twice a day, but the lunch zone is in another building so it's not cleaned that often ú_ù
You are quite lucky our office is cleaned maybe once a week (I usually only see vacuum marks on the carpet that often) and I doubt our kitchen is ever really cleaned. Our kitchen is "self-service" so the only thing that really means is that supplies are replenished and the dishwasher emptied (all by the receptionist for the floor).
gawd >_<
My office is only vacuumed once a week, it's just the kitchen and loos that get constant attention. But we have ~300 staff and lots of students in and out, so they need it. My office just has me.
I know the lack of cleanliness really bothers my clean freak side, I am constantly wiping down my desk (I keep some cleaning wipes in my desk) and washing my hands. But since my company has about nine employees and we share the floor with several different small companies, we do not have any other cleaning service than the one provided by the building. So really they empty garbage and recycle bins almost every day and vacuum once a week, but other than that we are on our own.
I bring the dirty bento box home to wash. Never trust the shared sponge at work. It would be okay to pre-wash with it, and wash again at home, if you only have 1 container to use. I have several bento boxes, so I can soak the dirty one overnight. We have a dishwasher at work but it's really for office items like mugs and some plates and utensils.
Our work kitchen is quite clean, I usually wash my box at work, or at least rinse it.
My Japanese/bento blog:
I try to wash my bento immediately after my lunch break. We have a full sink with dish rack and dish soap always available. I think the boxes will last a lot longer and not stain as rapidly if you can give them a good wash.
Jiza you could pack travel wash set: a tiny bottle of dish soap and a portion of a sponge that you cut in say 4 pieces with you in a purse or work bag. Put them in a baggie or plastic soap container so leaks are kept to a minimum and the sponge doesn't wet other things down. Be sure to set the sponge out to dry at night.
Just a thought.
Blog and Shop: http://ojami.etsy.com and http://ojamiya.com
Jiza you could pack travel wash set: a tiny bottle of dish soap and a portion of a sponge that you cut in say 4 pieces with you in a purse or work bag. Put them in a baggie or plastic soap container so leaks are kept to a minimum and the sponge doesn't wet other things down. Be sure to set the sponge out to dry at night.
Just a thought.
Hey good idea!!! o_o thanks! :D
Jiza you could pack travel wash set: a tiny bottle of dish soap and a portion of a sponge that you cut in say 4 pieces
Or... you can dab a paper towel with dish soap and wash at the office. It seems I've reverted to a 5 y.o. with my bento boxes: two... three... or even four days later I remember that my bento box is in my backpack. So I always wash my box.
I bring mine home and wash it. There is a sink in the departmental common room but I don't know if I'm allowed to use it because I've only seen staff use it (same goes for the microwave, and the kettle).
Just last night I asked my husband to NOT wash his bento box at work. I use several different containers for his bento, all depending on what I am assembling. I began noticiing that these boxes were scratched in a way that made me think that it happened when cleaning. I know that these are just plastic, and most are in the $1.50-$3.00 range, but I had just splurged on a $19 two-tier Hakoya box for him and couldn't stand the thought of it getting scratched. And Heaven help him if one of MY favorite bento boxes went to work with him and got marred.
I find that it is easier to wash the bento boxes at home -- even if it comes home several days late -- than to lecture him on how to wash them. Although I always tell him to remove the lid before microwaving his bento, he didn't really get it until the clamp-style bento box exploded and the lid cracked.
There's 3 different sinks at work between our lunchroom and kitchenette, and all have sponges and dish soap readily available. I easily could wash my boxes there, but the idea of using the shared sponges there really grosses me out. Especially when they have that musty water smell... For now I just try to rinse them really well.
I keep a roll of good quality paper towels and a spray bottle of windex at my desk. Does a great job of pre-cleaning my bento box or jar until it gets washed at home.
I work in a hospital, and in the last one I worked, there was a big kitchen in the break room -- well, at least a sink -- and I would use it to rinse the bento box out before taking home. Now I worked in an ICU and the break room has no sink, so I must either wash my bento box in the toilet sink, or I should wash it at the main sink at the nurses' station. I cannot decide how I should do this. I like to rinse it out before I pack it back up to take home, though, as I don't like to have to really scrub if things... sat in for a while? eeehh.
if that which you seek you find not within -- you will never find it without.
I wash my bento box at uni - in the toilet sink. I don't feel comportable with carrying around my boxes the whole day without washing them, so I just try to ignore the strange looks of my colleagues and teachers :)
I just recycle chinese takeaway boxes, they can go straight in the bin afterwards, particularly since they don't always survive and most of them end up cracked by lunch time anyway...
I work in the mall so I just rinse in the restroom
disposable wipes, and then wash them at home. It's always the smell of old food that gets me. Being at uni means there aren't any kitchen facilities so it's good to give them a wipe and then bin it
If there's nothing left but a bit of rice residue, I just take it home dirty. Otherwise, I give mine a brief wash in the sink at work using a paper towel and the provided dish soap. There is a sponge, but it grosses me out and leaves my hands smelling like old dirty sponge if I touch it, hence the paper towel. I wash it for real when I get home... or the next morning... or several days later.
I can't stand the thoughts of carrying around a dirty bento box, so I wash it wherever I am after use. I do not use filthy sponges or brushes, instead just running the water as hot as I can get it, using a little liquid soap, and using my fingers a bit too. I can wash my hands afterwards, so a little yuck on my fingers won't kill me. Use paper towels to dry the components and it is good to go.
I am lucky enough to work in an office with a lot of M.D.s and people in Health fields, so the break rooms are always extremely clean. Even so, I have my own brush that I keep in my desk (people "donate" dishsoap, so there is always some soap around). I always wash my bento boxes thoroughly because I have such a terrible memory that I can't trust myself to get the bento home the same day. I usually plan about 5 minutes into my my lunch break to wash my bento thoroughly. My problem is that we have such a tiny space (bar-sized sink and minimal counter (about 3'x3') that I really feel I'm blocking traffic. With some of the simpler boxes it isn't so bad but today I brought my Ms Bento, with three containers, three lids and the thermos portion that needed a rinse and dry, plus the spoon/spork and my chopsticks.
I majored in bacteriology a number of years ago, and for a project I was working on in school I did some (library) research on kitchen and workplace bacterial contamination - two things I've retained: If you microwave a sponge (full size and pretty wet) in the microwave on high for 3 minutes, this effectively sterilizes the sponge. Works for dishcloths too. the other little bit of trivia was that the most common source of bacterial contamination in the office is actually the can-opener: the blade tends to collect lots food bits, and that creates a nice little nest area for bacteria. I usually try to clean the work can-opener as often as possible to save my colleagues, and I actually keep my own can-opener at my desk. Hope that is helpful !
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Pictures: Baltimore celebrities with Fu Manchu mustaches
Forget his stats -- Ravens fans are going wacko for Joe Flacco's facial hair. Baltimore's quarterback has caused quite a stir since growing a Fu Manchu mustache late last month. And though it hasn't reached the level of Tebowing -- a pose made famous by Denver Bronco's quarterback Tim Tebow, where he takes a knee with his forehead resting on his fist -- the mustache is gaining momentum. Many fans are rocking faux Fu Manchus at games. (Technically, it's a handlebar mustache, but why split hairs?) Others are growing their own, including some of Flacco's teammates. Tight end Dennis Pitta, punter Sam Koch and long snapper Morgan Cox are all sporting the distinctive 'stache. "When he first did it, I thought, 'What the heck are you doing?'" said hairstylist Rebecca "Byrd" Lowry. "I didn't think it was that attractive. But it's fun." In honor of Flacco's Fu Manchu, we Photoshopped similar mustaches on some of Baltimore's most recognizable men, from Orioles legend Cal Ripken to Gov. Martin O'Malley, and asked a panel of local fashion and beauty experts to weigh in on a few examples of the new growth. --Text by John-John Williams IV, Baltimore Sun photo illustrations by Kevin Richardson.
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Pete Seeger was a teenager in the 1930s when he heard an Appalachian balladeer perform on an old-fashioned, five-string banjo and fell in love with the instrument, the timeless melodies and, most of all, the words.
"Compared to the trivialities of most popular songs," he said later, "the words of these songs had all the meat of human life in them.... They seemed frank, straightforward, honest."
In time, Seeger would arm himself with a banjo, a guitar and the transformative power of music to battle injustice in America and become the folk legend behind numbers such as "We Shall Overcome," "Where Have All the Flowers Gone" and "Turn! Turn! Turn!"
The iconoclastic singer, songwriter and social activist who influenced generations of performers, including Bob Dylan and Bruce Springsteen, died of natural causes Monday at New York Presbyterian Hospital. He was 94.
Seeger had been in "excellent shape" until he entered the hospital last week, said his grandson Kitama Cahill-Jackson, noting that his grandfather was still chopping wood 10 days ago at his home near Beacon, N.Y., overlooking the Hudson River.
A veteran of the labor, peace and civil rights movements, Seeger remained relevant as an activist into his 90s. He was equally musician and revolutionary, playing a major role in the folk music revival that began in the late 1950s while helping to craft the soundtrack of 1960s protests.
"At some point, Pete Seeger decided he'd be a walking, singing reminder of all of America's history," Springsteen said at the all-star Madison Square Garden concert marking Seeger's 90th birthday in 2009.
"He'd be a living archive of America's music and conscience, a testament to the power of song and culture to nudge history along, to push American events towards a more humane and justified end," said Springsteen, who performed Woody Guthrie's "This Land Is Your Land" with Seeger at the Lincoln Memorial concert marking President Obama's 2008 inauguration.
VIDEO: Pete Seeger sings "Turn! Turn! Turn!"
Gifted at connecting with audiences, Seeger called his ability to inspire regular folks to sing along his "cultural guerrilla tactic." "There's no such thing as a wrong note as long as you're singing it," he told the 15,000-strong crowd at his birthday celebration.
Seeger's life of music and political activism could be summed up in "The Hammer Song," the enduring anthem he wrote more than 60 years ago with his good friend Lee Hays to support the progressive political movement in the U.S.:
If I had a hammer
I'd hammer in the morning
I'd hammer in the evening
All over this land
I'd hammer out danger
I'd hammer out a warning
I'd hammer out love between my brothers and my sisters
All over this land.
Popularized by Peter, Paul and Mary in the 1960s, the song embodied the heart of Seeger: his musicality, his activism, his optimism and his lifelong belief that songs could and should be used to build a sense of community to make the world a better place.
"I'd really rather put songs on people's lips than in their ears," he said.
VIDEO: Pete Seeger and Arlo Guthrie sing "This Land Is Your Land"
As a member of two influential folk groups, the Almanac Singers and the Weavers, Seeger wrote or co-wrote "We Shall Overcome," the anthem of the civil rights movement based on an early 20th century gospel song; "Where Have All the Flowers Gone," which became an anti-Vietnam War protest song; and another political anthem, "Turn! Turn! Turn!," which turned to a passage from the Bible — "to everything there is a season" — for the lyrics.
"Pete is America's tuning fork," author and oral historian Studs Terkel once wrote. "His songs capture the essence and beauty of this country."
Photographs of the tall, lanky Seeger in buoyant performance often show his head lifted, as if he had spotted his place in heaven and wanted to bring everyone else along. A storyteller known more for his charisma and message than for his voice, he is credited with single-handedly popularizing the five-string banjo. His was inscribed: "This machine surrounds hate and forces it to surrender."
He was born May 3, 1919, in Patterson, N.Y., into a musical family that was rich in religious dissenters, abolitionists and Revolutionary soldiers and "shot through with pedagogues," according to Seeger.
His father, Charles Louis Seeger, was a noted musicologist and educator, and his mother, Constance de Clyver Edson, was a violinist and teacher. After his parents divorced, his father married Ruth Crawford, a composer.
Young Peter attended boarding school in Connecticut before enrolling at Harvard University, where he majored in sociology.
Never an enthusiastic student, he dropped out of Harvard in 1938 after attending an Appalachian song and dance festival in Asheville, N.C., with his father. While there he heard "Aunt" Samantha Bumgarner, who was "picking a banjo and singing old ballads and having so much fun," he later recalled.
Seeger was enthralled by the old-fashioned five-string banjo. "I liked the rhythms," he said. "I liked the melodies, time-tested by generations of singers." Above all, he said, he was drawn to the unfussy, down-to-earth lyrics.
"They sang of heroes, outlaws, murderers, fools," Seeger said. "They weren't afraid of being tragic instead of just sentimental."
For a time, Seeger played banjo for children in his aunt's classroom. At 17, he met celebrated musicologist Alan Lomax, who hired him to transcribe songs from the Library of Congress collection. Through Lomax, he met Huddie "Lead Belly" Ledbetter, king of the 12-string guitar and a living archive of black American music, who broadened Seeger's musical horizons.
"I think of Lead Belly always sitting up straight and singing right out straight," Seeger once said, using a description that could apply to his own musicianship. "No slyness, no finagling, no tricks."
On March 3, 1940, at a "Grapes of Wrath" migrant worker benefit concert, Seeger met Guthrie. The renaissance of the American folk song could be pegged to that night, Lomax later said.
Seeger rejoined Guthrie and Millard Lampell in New York City, playing the "subway circuit" — left-wing fund-raising parties. They soon formed the Almanac Singers, which also included Hays and a changing cast of others. The group sang such activist tunes as "The Talking Union Blues" and the pacifist song "The Ballad of Oct. 16."
When the Almanac Singers prepared to play before about 1,000 longshoremen, Seeger later said, he heard some of them say, "What the heck are these hillbilly singers coming here for? We have work to do." By the time the group was done performing, the union members were on their feet.
Singing for union causes became almost a religion for Seeger, who — along with Guthrie and Ledbetter — helped bring folk music from the country into the big cities, mixed with a heavy dose of politics.
Seeger offered a simple analysis of his partnership with Guthrie: "I didn't play too fancy — just gave him the right note at the right time with the right rhythm."
This same modesty led Seeger to try to share the credit and profits on songs he recorded. He was "a hunter and gatherer" who edited and adapted songs "from half-remembered hymns and renewable folk tunes, Bible verses and poets' words, traditional songs that need a little tinkering," The Times said in 1998. Seeger was the first to acknowledge his source material.
The Almanac Singers broke up with the advent of World War II and Seeger served in the Army Special Services, entertaining troops in the U.S. and the South Pacific. After the war, Seeger formed the Weavers with Hays and others.
After a slow start, they began attracting crowds, and then, as Seeger described it, "lightning struck": Bandleader and composer Gordon Jenkins "fell in love with our work" and got the group a recording contract.
The Weavers' early recording of Ledbetter's "Goodnight, Irene" was a big hit. Soon, they were on the charts with other tunes, including a classic, "On Top of Old Smoky," and "Kisses Sweeter Than Wine." In all, the group sold 4 million or so records — astonishing at the time — and played top nightclubs in America.
As the group's popularity grew, so did interest in Seeger's connection to the Communist Party, which he had joined at Harvard. He once believed that the party would help the common man, he said, but had spurned it in disgust by 1949. Yet he never apologized for his earlier belief.
"I'd like to see a world without millionaires," Seeger said in 1993.
Called before the House Un-American Activities Committee in 1955 to explain his Communist Party membership, Seeger refused to answer questions about his personal beliefs and was held in contempt of Congress. Sentenced to a year in jail, he served a few hours before being released. The case was dismissed years later.
The controversy shattered Seeger's career. He continued to record and make concert appearances but was barred from network TV for 17 years.
By the early 1960s, he had returned to performing at schools and colleges and came to view the blacklist as a blessing in disguise: He was showing "a whole generation of young people you didn't need to depend on the commercial world to make a living."
With other, younger folk singers, Seeger joined the anti-Vietnam War effort in the mid-1960s and traveled to Hanoi on a peace mission in the early 1970s.
When he finally returned to television in 1967 on "The Smothers Brothers Comedy Hour" on CBS, his antiwar song, "Waist Deep in the Big Muddy," was censored. But after his performance was broadcast the next year, it was credited with helping to cement public opinion against the war.
He was also involved in environmental causes, including the cleanup of the Hudson River.
It was not uncommon to see Seeger, as he approached 90, holding a placard by the roadside near his upstate New York home as he stood with a small group protesting the war in Iraq.
As recently as 2011, he lent his voice to the Occupy Wall Street movement, leaning on two canes to march through crowds of New York City protesters before singing "We Shall Overcome" with a longtime collaborator, Woody Guthrie's son Arlo.
In 2012, Seeger appeared on "The Colbert Report," accompanying himself on banjo and singing in a thin but clear voice his 1969 song "Quite Early Morning." Looking far younger than his 93 years, he credited "outdoor work," including splitting logs, with keeping him healthy.
Seeger was awarded the National Medal of Arts in 1994, the same year he was honored by the Kennedy Center. In 1996, he was inducted into the Rock and Roll Hall of Fame. He won three Grammys and last year received his 13th Grammy nomination.
His wife, Toshi, whom he married in 1943, helped produce thousands of his concerts; she died in 2013. He is survived by son Daniel; daughters Mika Seeger and Tinya Seeger; half sisters Peggy Seeger and Barbara Miserantino; eight grandchildren; and four great-grandchildren.
When people asked the perennially upbeat Seeger if he ever got discouraged, he would reply: "I say 'the hell with it' every night around 9:30, then get up the next morning. Besides, if you sing for children, you can't really say there's no hope."
[For the Record, 1:39 p.m. PST Jan. 28: An earlier version of this article said Pete Seeger invoked the 1st Amendment when he was called before the House Un-American Activities Committee in 1955. He did not.]
Luther is a former Times staff writer.
Times staff writer Elaine Woo and former Times staff writer Valerie J. Nelson contributed to this report.


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Washington, D.C.-based Associated Builders and Contractors (ABC) recently reported that its latest Construction Backlog Indicator (CBI) increased to 7 months in May — a 27% increase from January of this year. CBI is a forward-looking indicator that measures the amount of construction work under contract to be completed in the future.
"Construction backlog continues to edge higher and has generally been on an upward trajectory since late-2009," says ABC Chief Economist Anirban Basu. "But it's not clear whether this level can be sustained. While this latest data indicate a broader improvement in non-residential construction activity, there may be several alarming reasons for the increase including the financial failure of competitor firms leaving more opportunities for surviving companies, or contractors accepting projects with lower profit margins."
Backlog in the infrastructure category remains relatively high and there was improvement over the past two months in the commercial/institutional and heavy industrial categories, as well," continues Basu. "However, whether the non-residential construction rebound will continue to strengthen and broaden for the remainder of 2010 remains to be seen."
Regional highlights include:
- Compared to a year ago, all regions but the South experienced a rise in backlog.
- As of May 2010, the Northeast reports the lengthiest backlog at roughly 7.5 months, the highest level for this region in the history of the survey.
- The Middle States report the shortest backlog at roughly 6.6 months. However, that represents a significant improvement over the 5.6 months in May 2009.