The Devil can cite Scripture for his purpose.
An evil soul, producing holy witness,
Is like a villain with a smiling cheek;
A goodly apple rotten at the heart.
O, what a goodly outside falsehood hath!
Monday, March 26, 2007
Matthew 4 Study Guide PT. One
This Wednesday we will wrap up any thoughts concerning the baptism of Christ in Matthew 3 and we will consider the temptation of Jesus Christ in Matthew 4:1-11. To try and do any more than that this Wednesday would be to much. Jesus Christ's baptism and temptation go together. They are unique yet crucially connected and this bible study we will explore some of those connections. Here are some suggestions/thoughts/comments...
1) Read Deuteronomy 6-8. If you do nothing else, please read this portion of Scripture.
2) Did you notice who led him up into the wilderness? Does this strike you as odd? Is God leading his son Jesus into temptation? Who does the tempting here in this passage?
3) Why is he tempted in the wilderness? Why not in the city, or in a garden, etc? What is the significance of "wilderness" in biblical theology? See Numbers 20:5; Hosea 2:14-23
4) Jesus Christ fasted "forty days and forty nights." Is there any significance to this? Can you think of any other examples in Scripture of 40 days and nights?
5) Twice Satan says to Jesus Christ, "If you are the Son of God..." This is an important connection with God saying to his Son, "This is my beloved son in whom I am well pleased." (Matthew 3:17; cf Matthew 4:3, 6).
6) Consider 1 John 2:16, "...lust of the flesh, lust of the eyes, pride of life..." in relation to the three temptations offered by Satan to Jesus, indeed, even to Adam and Eve.
7) In relation to the previous point, consider Hebrews 2:17-18 and Hebrews 4:18. Do these verses in connection with the temptation of Jesus comfort you?
Hopefully this will jump start you for this Wednesday.
1) Read Deuteronomy 6-8. If you do nothing else, please read this portion of Scripture.
2) Did you notice who led him up into the wilderness? Does this strike you as odd? Is God leading his son Jesus into temptation? Who does the tempting here in this passage?
3) Why is he tempted in the wilderness? Why not in the city, or in a garden, etc? What is the significance of "wilderness" in biblical theology? See Numbers 20:5; Hosea 2:14-23
4) Jesus Christ fasted "forty days and forty nights." Is there any significance to this? Can you think of any other examples in Scripture of 40 days and nights?
5) Twice Satan says to Jesus Christ, "If you are the Son of God..." This is an important connection with God saying to his Son, "This is my beloved son in whom I am well pleased." (Matthew 3:17; cf Matthew 4:3, 6).
6) Consider 1 John 2:16, "...lust of the flesh, lust of the eyes, pride of life..." in relation to the three temptations offered by Satan to Jesus, indeed, even to Adam and Eve.
7) In relation to the previous point, consider Hebrews 2:17-18 and Hebrews 4:18. Do these verses in connection with the temptation of Jesus comfort you?
Hopefully this will jump start you for this Wednesday.
Tuesday, March 20, 2007
Sadducees and Pharisees
In Matthew 3:7 one encounters the Pharisees and Sadducees for the first time in Matthew. Josephus sheds some helpful light on what these two religious sects believed and practiced. In fact, most of what we know concerning the Sadducees comes from Josephus. For those interested, there was also in the days of Jesus another religious sects known as the Essenes and Josephus discusses this sect more than any other. It is interesting to note the Pharisees doctrine of the soul's immortality, and that while on earth we receive rewards or punishments according to our deeds, and to the bad is allotted an eternal prison, and that the good are permitted to live again in this world are nearly agreeable to the doctrines of Christianity. We should perhaps be less quick to judge the Pharisees as hypocrites and false teachers every time we come across them in the Scriptures and might I even dare to say see them in ourselves as we read and study the Scriptures!
Here is some of what Josephus says regarding the Pharisees and the Sadducees.
14. But then as to the two other orders at first mentioned, the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does co-operate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies, - but that the souls of bad men are subject to eternal punishment. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; and they say, that to act what is good, or what is evil, is at men's own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.
3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason's dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about Divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also.
4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them.
Here is some of what Josephus says regarding the Pharisees and the Sadducees.
The Jewish War
2.8.14
14. But then as to the two other orders at first mentioned, the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does co-operate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies, - but that the souls of bad men are subject to eternal punishment. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; and they say, that to act what is good, or what is evil, is at men's own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.
Jewish Antiquities
18.1.3-4
3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason's dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about Divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also.
4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them.
Monday, March 19, 2007
Matthew Three Study Guide PT. 1
This Wednesday, March 21, we will begin studying Matthew 3. From Matthew 2:23 to Matthew 3:1 we jump nearly 30 years in time; We jump from the birth narrative, to the ministry of John the Baptist, and his baptism of Jesus Christ. Scripture tells us nothing concerning these childhood and young adult years of Jesus life from two to thirty, save Luke's account in 2:41-52 when Jesus is twelve years old. We are not to worry ourselves over this. The childhood and young adult years are of no concern in reference to the gospel of Jesus Christ. Here are some thoughts/observations/comments that may be helpful for you as you study this portion of Scripture and prepare for Wednesday night.
1) We are immediately confronted with one named John the Baptist. This is the first occurrence of his name in Matthew, Luke of course gives us the details concerning his birth, and per usual Matthew has made a connection with this event and the fulfillment of Scripture (Matthew 3:3; Isa. 40:3). Take the time now to pick up a good bible dictionary and read up on John the Baptist.
2) In Matthew 3:2 we see part of the message John the Baptist has been preaching is "repentance." This is a word we do not hear enough of from the pulpits of churches and from the mouths of evangelists around the world. This is an action that is far too often unpracticed in our own lives and in the lives of those all over the world. I say all of this because we live in a world of relativism. We live in a world where we are told everyone is right, and so if everyone is right then what is there to repent from? Contra relativism, repentance is fundamental to the preaching and acceptance of the gospel. Take time now to think about the importance of repentance. How would you define repentance? Consider the connection John the Baptist makes between repentance and the nearness of the kingdom of heaven. What is the significance of that? What does the kingdom of heaven have to do with repentance? Additionally, think of the significance of who he is preaching this message of repentance to! He is telling the Jews to repent! It is not enough to be born a Jew to enter the kingdom of heaven. In application then it is not enough to be born in a christian family, to be baptized, to answer to an altar call to truly be repentant!
3) What is the connection between John the Baptist and Elijah?
4) In Matthew 3:7 we are introduced for the first time to the Pharisees and Sadducees. Take time now to look them up in a good bible dictionary.
5) What does John the Baptist mean by "I baptize you with water....but he will baptize you with the Holy Spirit and fire?"
6) John the Baptist's words in Matthew 3:7-12 clearly refer to eternal punishment in fire.
7) What is intended by Jesus words to John the Baptist "for in this way it is fitting for us to fulfill all righteousness?" Does Jesus need to repent? Is Jesus righteous before his baptism?
8) Again the Holy Spirit is shown to be intricately involved in the life of Jesus Christ, first in his birth and now at his baptism in Matthew 3:16. We would do well to stop and be thankful for the powerful role the Spirit has played in the life of Christ and in your life right now! The Spirit often plays a "thankless" role in our lives.
This weekend I will post some concluding thoughts concerning Matthew 2 since we are now moving on to Matthew three.
1) We are immediately confronted with one named John the Baptist. This is the first occurrence of his name in Matthew, Luke of course gives us the details concerning his birth, and per usual Matthew has made a connection with this event and the fulfillment of Scripture (Matthew 3:3; Isa. 40:3). Take the time now to pick up a good bible dictionary and read up on John the Baptist.
2) In Matthew 3:2 we see part of the message John the Baptist has been preaching is "repentance." This is a word we do not hear enough of from the pulpits of churches and from the mouths of evangelists around the world. This is an action that is far too often unpracticed in our own lives and in the lives of those all over the world. I say all of this because we live in a world of relativism. We live in a world where we are told everyone is right, and so if everyone is right then what is there to repent from? Contra relativism, repentance is fundamental to the preaching and acceptance of the gospel. Take time now to think about the importance of repentance. How would you define repentance? Consider the connection John the Baptist makes between repentance and the nearness of the kingdom of heaven. What is the significance of that? What does the kingdom of heaven have to do with repentance? Additionally, think of the significance of who he is preaching this message of repentance to! He is telling the Jews to repent! It is not enough to be born a Jew to enter the kingdom of heaven. In application then it is not enough to be born in a christian family, to be baptized, to answer to an altar call to truly be repentant!
3) What is the connection between John the Baptist and Elijah?
4) In Matthew 3:7 we are introduced for the first time to the Pharisees and Sadducees. Take time now to look them up in a good bible dictionary.
5) What does John the Baptist mean by "I baptize you with water....but he will baptize you with the Holy Spirit and fire?"
6) John the Baptist's words in Matthew 3:7-12 clearly refer to eternal punishment in fire.
7) What is intended by Jesus words to John the Baptist "for in this way it is fitting for us to fulfill all righteousness?" Does Jesus need to repent? Is Jesus righteous before his baptism?
8) Again the Holy Spirit is shown to be intricately involved in the life of Jesus Christ, first in his birth and now at his baptism in Matthew 3:16. We would do well to stop and be thankful for the powerful role the Spirit has played in the life of Christ and in your life right now! The Spirit often plays a "thankless" role in our lives.
This weekend I will post some concluding thoughts concerning Matthew 2 since we are now moving on to Matthew three.
Monday, March 12, 2007
Matthew 2 Study Guide PT. 2
This Wednesday, March 14, we will continue with our study of Matthew 2. Last week we completed Matthew 2:1-12, which is concerned with the visit of the magi, so this Wednesday we will Lord willing cover the rest of Matthew 2. Here are some thoughts/comments/observations to aid you as you prepare for this upcoming study.
1) Matthew 2 is the more unfamiliar, perhaps darker, story in regard to the birth narrative of Jesus Christ. How often we hear messages of our Lord's birth from Matthew 1-2:12 but when is the last time you heard a message from Matthew 2:12-23? Is it or is it not just as relevant and important for us to study and seek to understand? I fear we often avoid these final verses of Matthew 2 because it presents the "ugly side" of Christ's birth. We always want to present the beautiful side of Christ's birth to the world. Matthew saw fit to include both the beautiful and the ugly together. To what purpose has Matthew done this?
2) Matthew quotes Hosea 11:1 in Matthew 2:15. Read Hosea 11 now (I say Hosea 11, not just Hosea 11:1 because they did not have chapters and verses in Matthew's time so when Matthew quotes what is to us Hosea 11:1 it was to the original readers a cause to read the entire context or passage from which this quotation comes)! Hosea 11 describes the history of the nation of Israel at the time of the Exodus as well as the succeeding events. Hosea's focus is on the nation and not the Messiah. In fact, there is no reason at all in reading Hosea 11 to think of the Messiah. Yet when Matthew quotes this passage he relates it as being fulfilled by the events in Christ's life! Matthew connects these two completely unrelated events! How and on what basis has Matthew made this connection?Does this quotation trouble you? Does this use of the Old Testament in the New Testament shake your hermeneutics? It should! How are we to understand Matthew's use of the Old Testament in his book? Does he understand Hosea 11:1 as predictive prophecy? As Sensus Plenior? As typological? Or in some other manner?
3) Matthew 2:16-18 really brings to light the darker side to the story of Christ's birth. Again I ask why has Matthew included this? How is this related to his quotation of Jeremiah 31:15?
4) Who is Archelaus and why is Joseph afraid of him? Josephus discusses him in some length in his works. See "Antiquities of the Jews" Book 17, the last few chapters.
5) What is the significance of Jesus residing in Nazareth?
1) Matthew 2 is the more unfamiliar, perhaps darker, story in regard to the birth narrative of Jesus Christ. How often we hear messages of our Lord's birth from Matthew 1-2:12 but when is the last time you heard a message from Matthew 2:12-23? Is it or is it not just as relevant and important for us to study and seek to understand? I fear we often avoid these final verses of Matthew 2 because it presents the "ugly side" of Christ's birth. We always want to present the beautiful side of Christ's birth to the world. Matthew saw fit to include both the beautiful and the ugly together. To what purpose has Matthew done this?
2) Matthew quotes Hosea 11:1 in Matthew 2:15. Read Hosea 11 now (I say Hosea 11, not just Hosea 11:1 because they did not have chapters and verses in Matthew's time so when Matthew quotes what is to us Hosea 11:1 it was to the original readers a cause to read the entire context or passage from which this quotation comes)! Hosea 11 describes the history of the nation of Israel at the time of the Exodus as well as the succeeding events. Hosea's focus is on the nation and not the Messiah. In fact, there is no reason at all in reading Hosea 11 to think of the Messiah. Yet when Matthew quotes this passage he relates it as being fulfilled by the events in Christ's life! Matthew connects these two completely unrelated events! How and on what basis has Matthew made this connection?Does this quotation trouble you? Does this use of the Old Testament in the New Testament shake your hermeneutics? It should! How are we to understand Matthew's use of the Old Testament in his book? Does he understand Hosea 11:1 as predictive prophecy? As Sensus Plenior? As typological? Or in some other manner?
3) Matthew 2:16-18 really brings to light the darker side to the story of Christ's birth. Again I ask why has Matthew included this? How is this related to his quotation of Jeremiah 31:15?
4) Who is Archelaus and why is Joseph afraid of him? Josephus discusses him in some length in his works. See "Antiquities of the Jews" Book 17, the last few chapters.
5) What is the significance of Jesus residing in Nazareth?
Tuesday, March 6, 2007
Matthew 2 Study Guide PT. 1
Tomorrow night, March 7th, we will begin studying chapter two for our Matthew bible study. Here are some thoughts, observations, and questions to help you along with your preparation for tomorrow night.
1. Matthew 2:1, 6 mentions Jesus being born in Bethlehem. Bethlehem, though a small and insignificant city compared to Jerusalem, has played an important part in the history of the Kingdom of Israel. One would do well to find out what Bethlehem means. Furthermore, can you remember who was married in Bethlehem in the OT and who was born and anointed King there?
2. Matthew 2 also has the all too familiar story of the magi. I ask you to please disabuse yourselves of any notions you may have regarding these magi and reconsider what you may have been taught about them in Sunday School. Along these same lines, stop and think if these magi have any connection to the magi in the Babylonian Kingdom (Daniel 2:48) or to Balaam' s prophecy in Numbers 24:15-19, specifically Numbers 24:17. Perhaps these three magi are Jewish proselytes?
3. King Herod is a prime figure in this narrative. One would do well to pick up a good bible dictionary and read about the life of King Herod. Often in this narrative we just blow by his name and don't think twice about him. Here is an opportunity to stop and read up concerning him. If you want even more detail concerning his life, read the accounts of Josephus in Antiquities Books 14-16 here
4. In Matthew 2:6 Christ is referred to as Ruler and Shepherd. Stop and think upon the significance of Christ as Shepherd. Can you think of Christ being referred to as Shepherd in any other passages of Scripture?
I hope this helps you. Please, as always, take your time reading this passage of Scripture. There is no reason to be in a rush. As you read stop and pray to God for help understanding the passage and to thank him for his glorious actions through history.
1. Matthew 2:1, 6 mentions Jesus being born in Bethlehem. Bethlehem, though a small and insignificant city compared to Jerusalem, has played an important part in the history of the Kingdom of Israel. One would do well to find out what Bethlehem means. Furthermore, can you remember who was married in Bethlehem in the OT and who was born and anointed King there?
2. Matthew 2 also has the all too familiar story of the magi. I ask you to please disabuse yourselves of any notions you may have regarding these magi and reconsider what you may have been taught about them in Sunday School. Along these same lines, stop and think if these magi have any connection to the magi in the Babylonian Kingdom (Daniel 2:48) or to Balaam' s prophecy in Numbers 24:15-19, specifically Numbers 24:17. Perhaps these three magi are Jewish proselytes?
3. King Herod is a prime figure in this narrative. One would do well to pick up a good bible dictionary and read about the life of King Herod. Often in this narrative we just blow by his name and don't think twice about him. Here is an opportunity to stop and read up concerning him. If you want even more detail concerning his life, read the accounts of Josephus in Antiquities Books 14-16 here
4. In Matthew 2:6 Christ is referred to as Ruler and Shepherd. Stop and think upon the significance of Christ as Shepherd. Can you think of Christ being referred to as Shepherd in any other passages of Scripture?
I hope this helps you. Please, as always, take your time reading this passage of Scripture. There is no reason to be in a rush. As you read stop and pray to God for help understanding the passage and to thank him for his glorious actions through history.
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