Jesus will do whatever we asked for in Jesus' Name so that the glory of God will be (shone) reflected in Jesus
Jesus said to His disciples, until now, you have not asked anything in my Name (because He has not died)
When we ask in Jesus' Name, He sure answer, because He can claim trophies, acolate, glory from God or so that God's glory will be reflected in the Son.
Why when we ask anything in Jesus' Name, He sure answer? So that God's glory will be reflected in the Son. Does God like to reflect His glory in the Son?
Why do we give thanks when we eat?
So that what ever we eat God will multiply and provide
Likewise, before you spend, give thanks, God will multiply
Before we tithe and offer, we give thanks to the finances that God had given and provided for us.
Tithing is a form or way of giving thanks to God for His provision (like a referral fee)
In the Hebrew Bible/Old Testament
Shechem (at the region of Samaria)
Jacob well. Jesus talked to the Samaritan woman
first appears in the Hebrew Bible in Genesis 12:6–8, which says that Abraham reached the "great tree of Moreh" at Shechem and offered sacrifice nearby. Genesis, Deuteronomy, Joshua and Judges hallow Shechem over all other cities of the land of Israel.[9] According to Genesis (12:6–7) Abram "built an altar to the Lord who had appeared to him… and had given that land to his descendants" at Shechem. The Bible states that on this occasion, God confirmed the covenant he had first made with Abraham in Harran, regarding the possession of the land of Canaan. In Jewish tradition, the old name was understood in terms of the Hebrew word shékém – "shoulder, saddle", corresponding to the mountainous configuration of the place.
On a later sojourn, two sons of Jacob, Simeon (Hebrew Bible) and Levi, avenged their sister Dinah's rape by "Shechem the son of Hamor the Hivite, the prince of the land" of Shechem. Shimon and Levi said to the Shechemites that, if "every male among you is circumcised, then we will give our daughters to you and take your daughters to ourselves."[10] Once the Shechemites agree to the mass circumcision, however, Jacob's sons repay them by killing all of the city's male inhabitants.[11]
Following the settlement of the Israelites in Canaan after their Exodus from Egypt, according to the biblical narrative, Joshua assembled the Israelites at Shechem and asked them to choose between serving the GOD of Abraham who had delivered them from Egypt, or the false gods which their ancestors had served on the other side of the Euphrates River, or the gods of the Amorites in whose land they now lived. The people chose to serve the GOD of the Bible, a decision which Joshua recorded in the Book of the Law of God, and he then erected a memorial stone "under the oak that was by the sanctuary of the Lord" in Shechem.[12] The oak is associated with the Oak of Moreh where Abram had set up camp during his travels in this area.[13]
Owing to its central position, no less than to the presence in the neighborhood of places hallowed by the memory of Abraham (Genesis 12:6, 7; 34:5), Jacob's Well (Genesis 33:18–19; 34:2, etc.), and Joseph's tomb (Joshua 24:32), the city was destined to play an important part in the history of Israel.[citation needed] Jerubbaal (Gideon), whose home was at Ophrah, visited Shechem, and his concubine who lived there was mother of his son Abimelech (Judges 8:31). She came from one of the leading Shechemite families who were influential with the "Lords of Shechem" (Judges 9:1–3, wording of the New Revised Standard Version and New American Bible Revised Edition).[15]
After Gideon's death, Abimelech was made king (Judges 9:1–45). Jotham, the youngest son of Gideon, made an allegorical speech on Mount Gerizim in which he warned the people of Shechem about Abimelech's future tyranny (Judges 9:7–20). When the city rose in rebellion three years later, Abimelech took it, utterly destroyed it, and burnt the temple of Baal-berith where the people had fled for safety. The city was rebuilt in the 10th century BC and was probably the capital of Ephraim (1 Kings 4). Shechem was the place appointed, after Solomon's death,[citation needed] for the meeting of the people of Israel and the investiture of his son Rehoboam as king; the meeting ended in the secession of the ten northern tribes, and Shechem, fortified by Jeroboam, became the capital of the new kingdom (1 Kings 12:1; 14:17; 2 Chronicles 10:1).
After the kings of Israel moved, first to Tirzah (1 Kings 14:17) and later on to Samaria, Shechem lost its importance, and we do not hear of it until after the fall of Jerusalem (587 BC; Jeremiah 12:5). The events connected with the restoration were to bring it again into prominence. When, on his second visit to Jerusalem, Nehemias expelled the grandson of the high priest Eliashib (probably the Manasse of Josephus, Antiquities, XI, vii, viii) and with him the many Jews, priests and laymen, who sided with the rebel, these betook themselves to Shechem; a schismatic temple was then erected on Mount Garizim and thus Shechem became the "holy city" of the Samaritans. The latter, who were left unmolested while the orthodox Jews were chafing under the heavy hand of Antiochus IV (Antiquities, XII, v, 5, see also Antinomianism in the Books of the Maccabees) and welcomed with open arms every renegade who came to them from Jerusalem (Antiq., XI, viii, 7), fell about 128 BC before John Hyrcanus, and their temple was destroyed (Antiquities, XIII, ix, 1).
New Testament[edit]
Shechem is mentioned in The Book of Acts (Acts 7:16).
It is not known whether the Samaritan city of Sychar in the Gospel of John (John 4:5) refers to Shechem or to another nearby village: "So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph."[16]
John 4:15 mentions one of the women of Sychar going to Jacob's Well. Some scholars believe the location of Sychar is at the foot of Mount Ebal, but other scholars disagree because the proposed location is 1 km from Jacob's Well, which they think is not close enough for the women of Sychar to have fetched their water there. Based on John 4:15, these scholars have argued that Shechem is the Samaritan city of Sychar described in the Gospel of John.[16]
Shechem is also the location of Jacob's Well, where John 4:5–6 describes Jesus' meeting with the woman of Samaria. Some of its inhabitants were of the number of the "Samaritans" who believed in Jesus when he tarried two days in the neighborhood (John 4). The city must have been visited by the Apostles on their way from Samaria to Jerusalem (Acts 8:25).
Classical history[edit]
In Classical times, Shechem was the main settlement of the Samaritans, whose religious center stood on Mount Gerizim, just outside the town. In A.D. 6, Shechem was annexed to the Roman Province of Syria. Of the Samaritans of Sichem not a few[clarification needed] rose up in arms on Mt. Gerizim at the time of the Galilean rebellion (A.D. 67), which was part of the First Jewish–Roman War. The city was very likely destroyed by Cerealis,[17] during that war.
In A.D. 72, a new city, Flavia Neapolis, was built by Vespasian 2 kilometers to the west of the old one. This city's name was eventually corrupted to the modern Nablus. Josephus, writing in about AD 90 (Jewish Antiquities 4.8.44), placed the city between Mount Gerizim and Mount Ebal. Elsewhere he refers to it as Neapolis.
In Emperor Hadrian's reign, the temple on Mt. Gerizim was restored and dedicated to Jupiter.[18][full citation needed]
Like Shechem, Neapolis had a very early Christian community, including the early saint Justin Martyr; we hear even of bishops of Neapolis.[19] On several occasions the Christians suffered greatly from the Samaritans. In 474 the emperor, to avenge what Christians considered an unjust attack by the Samaritans, deprived the latter of Mt. Gerizim and gave it to the Christians, who built on it a church dedicated to the Blessed Virgin.[20]
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