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.
Monday, February 26, 2007
Can you guess who this is and to what he is referring?
That glorious form, that light unsufferable,
And that far-beaming blaze of Majesty,
Wherewith he wont at Heav'ns high Councel-Table,
To sit the midst of Trinal Unity,
He laid aside; and here with us to be,
Forsook the Courts of everlasting Day,
And chose with us a darksome House of mortal Clay
Matthew 1:18-25 Study Guide
This Wednesday we will study Matthew 1:18-25. This passage is duly concerned with the birth (genesis) of Jesus Christ. Here are some thoughts, observations, and questions that may help you as you prepare for Wednesday night.
1) Take your time as you read this passage of Scripture. Do not rush! I say this because this passage of Scripture, Matthew 1-2, gets preached from all the time making it easy for us to think we know what it says. May I encourage you to become unfamiliar with this passage that you may read it and study it again with freshness! Ask the Lord to help you by His Spirit understand this passage in a deeper and fuller way.
2) What does it mean that Mary was “found to be with child by the Holy Spirit” in Matthew 1:18? What would have happened had Jesus been conceived by Joseph? What is significant about the Holy Spirit’s creative act of conception? What does this say about his divinity? Notice that twice the role of the Holy Spirit is pointed out in this short passage. Maybe this is a good time to stop and appreciate the role of the Holy Spirit in the birth and life of Christ. Unfortunately, the Holy Spirit serves a “thankless” role in the birth and life of Jesus Christ in our theology and in our preaching. See John 15:26, 16:14, I Jn. 4:2
3) To piggyback on the second point, what is significant about Mary’s role in the birth of Jesus? What does this say about his humanity?
4) As you study this passage be sure to refresh your memory in the very least with Isaiah 7, ideally with Isaiah 7-12, often called the “Book of Immanuel.” See especially Isaiah. 9:6, 11:1-5 and compare them with Isaiah 7:14.
5) In our day to name a child is technically to give them a label. It is largely trivial and insignificant. This is not so in the biblical world. In biblical times names pointed to the actual character and destiny of the individual. With this in mind take time to reflect upon the name of Mary’s child. Joseph is commanded to name the baby Jesus. Why? What is the connection between the name “Jesus” and v. 21-23.
6) I am sure you have heard of a popular thought concerning Mary’s perpetual virginity. To put it loosely, it teaches Mary forever was, is, and will be a virgin. Is that biblical? What does Matthew 1:24-25 teach concerning this popular thought concerning Jesus?
7) Here is a simple outline by David J. Macleod I found very helpful…
The Account of the Virginal Conception of Jesus
The Dilemma of Joseph: His Discovery of Mary’s Condition, vv. 18-19
The Revelation from Heaven: The Supernatural Conception of the Child, vv. 20-21
The Fulfillment of Scripture: Isaiah’s Prophecy of the Virgin’s Son, vv. 22-23
The Obedience of Joseph: He Marries the Virgin and Names Her Son, vv. 24-25
1) Take your time as you read this passage of Scripture. Do not rush! I say this because this passage of Scripture, Matthew 1-2, gets preached from all the time making it easy for us to think we know what it says. May I encourage you to become unfamiliar with this passage that you may read it and study it again with freshness! Ask the Lord to help you by His Spirit understand this passage in a deeper and fuller way.
2) What does it mean that Mary was “found to be with child by the Holy Spirit” in Matthew 1:18? What would have happened had Jesus been conceived by Joseph? What is significant about the Holy Spirit’s creative act of conception? What does this say about his divinity? Notice that twice the role of the Holy Spirit is pointed out in this short passage. Maybe this is a good time to stop and appreciate the role of the Holy Spirit in the birth and life of Christ. Unfortunately, the Holy Spirit serves a “thankless” role in the birth and life of Jesus Christ in our theology and in our preaching. See John 15:26, 16:14, I Jn. 4:2
3) To piggyback on the second point, what is significant about Mary’s role in the birth of Jesus? What does this say about his humanity?
4) As you study this passage be sure to refresh your memory in the very least with Isaiah 7, ideally with Isaiah 7-12, often called the “Book of Immanuel.” See especially Isaiah. 9:6, 11:1-5 and compare them with Isaiah 7:14.
5) In our day to name a child is technically to give them a label. It is largely trivial and insignificant. This is not so in the biblical world. In biblical times names pointed to the actual character and destiny of the individual. With this in mind take time to reflect upon the name of Mary’s child. Joseph is commanded to name the baby Jesus. Why? What is the connection between the name “Jesus” and v. 21-23.
6) I am sure you have heard of a popular thought concerning Mary’s perpetual virginity. To put it loosely, it teaches Mary forever was, is, and will be a virgin. Is that biblical? What does Matthew 1:24-25 teach concerning this popular thought concerning Jesus?
7) Here is a simple outline by David J. Macleod I found very helpful…
The Account of the Virginal Conception of Jesus
The Dilemma of Joseph: His Discovery of Mary’s Condition, vv. 18-19
The Revelation from Heaven: The Supernatural Conception of the Child, vv. 20-21
The Fulfillment of Scripture: Isaiah’s Prophecy of the Virgin’s Son, vv. 22-23
The Obedience of Joseph: He Marries the Virgin and Names Her Son, vv. 24-25
Saturday, February 24, 2007
Who is Flavius Josephus?
For any who want to know who Flavius Josephus is and the importance of his writings please go here for all the information you could ever need or want about him! The preceding two posts contain quotes from his writings and it may help you to know who he is before you read what he wrote.
Against Apion: Further proof from Josephus concerning the exact management of the Jews genealogies
The following is taken from Against Apion Book one sections six and seven. This is a great example of the care Jews took concerning their genealogies.
6. As to the care of writing down the records from the earliest antiquity among the Egyptians and Babylonians; that the priests were intrusted therewith, and employed a philosophical concern about it; that they were the Chaldean priests that did so among the Babylonians; and that the Phoenicians, who were mingled among the Greeks, did especially make use of their letters, both for the common affairs of life, and for the delivering down the history of common transactions, I think I may omit any proof, because all men allow it so to be. But now as to our forefathers, that they took no less care about writing such records, (for I will not say they took greater care than the others I spoke of,) and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter; - I shall endeavor briefly to inform you.
7. For our forefathers did not only appoint the best of these priests, and those that attended upon the Divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife's genealogy from the ancient tables, and procure many witnesses to it. (7) And this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there an exact catalogue of our priests' marriages is kept; I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also. But if any war falls out, such as have fallen out a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners. But what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests from father to son set down in our records for the interval of two thousand years; and if any of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also.
6. As to the care of writing down the records from the earliest antiquity among the Egyptians and Babylonians; that the priests were intrusted therewith, and employed a philosophical concern about it; that they were the Chaldean priests that did so among the Babylonians; and that the Phoenicians, who were mingled among the Greeks, did especially make use of their letters, both for the common affairs of life, and for the delivering down the history of common transactions, I think I may omit any proof, because all men allow it so to be. But now as to our forefathers, that they took no less care about writing such records, (for I will not say they took greater care than the others I spoke of,) and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter; - I shall endeavor briefly to inform you.
7. For our forefathers did not only appoint the best of these priests, and those that attended upon the Divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife's genealogy from the ancient tables, and procure many witnesses to it. (7) And this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there an exact catalogue of our priests' marriages is kept; I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also. But if any war falls out, such as have fallen out a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners. But what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests from father to son set down in our records for the interval of two thousand years; and if any of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also.
Josephus and Genealogies
It was mentioned in the previous post that Jews were meticulous in their genealogies. Ezra 2:62 is proof of this. In that passage there are several exiles who wish to return to Jerusalem to help rebuild it but they are considered "unclean and excluded from the priesthood." This is an amazing piece of Scripture. It reveals to us that even in the midst of captivity the Jews maintained their records. Further proof of the meticulousness, importance, and availability of these records is found in the writings of Flavius Josephus. The following is taken from Life 1:1-6, you will notice at the end he speaks of finding this in the public records:
1. THE family from which I am derived is not an ignoble one, but hath descended all along from the priests; and as nobility among several people is of a different origin, so with us to be of the sacerdotal dignity, is an indication of the splendor of a family. Now, I am not only sprung from a sacerdotal family in general, but from the first of the twenty-four (1) courses; and as among us there is not only a considerable difference between one family of each course and another, I am of the chief family of that first course also; nay, further, by my mother I am of the royal blood; for the children of Asamoneus, from whom that family was derived, had both the office of the high priesthood, and the dignity of a king, for a long time together. I will accordingly set down my progenitors in order. My grandfather's father was named Simon, with the addition of Psellus: he lived at the same time with that son of Simon the high priest, who first of all the high priests was named Hyrcanus. This Simon Psellus had nine sons, one of whom was Matthias, called Ephlias: he married the daughter of Jonathan the high priest, which Jonathan was the first of the sons of Asamoneus, who was high priest, and was the brother of Simon the high priest also. This Matthias had a son called Matthias Curtus, and that in the first year of the government of Hyrcanus: his son's name was Joseph, born in the ninth year of the reign of Alexandra: his son Matthias was born in the tenth year of the reign of Archclaus; as was I born to Matthias in the first year of the reign of Caius Caesar. I have three sons: Hyrcanus, the eldest, was born in the fourth year of the reign of Vespasian, as was Justus born in the seventh, and Agrippa in the ninth. Thus have I set down the genealogy of my family as I have found it described (2) in the public records, and so bid adieu to those who slander me [as of a lower original].
1. THE family from which I am derived is not an ignoble one, but hath descended all along from the priests; and as nobility among several people is of a different origin, so with us to be of the sacerdotal dignity, is an indication of the splendor of a family. Now, I am not only sprung from a sacerdotal family in general, but from the first of the twenty-four (1) courses; and as among us there is not only a considerable difference between one family of each course and another, I am of the chief family of that first course also; nay, further, by my mother I am of the royal blood; for the children of Asamoneus, from whom that family was derived, had both the office of the high priesthood, and the dignity of a king, for a long time together. I will accordingly set down my progenitors in order. My grandfather's father was named Simon, with the addition of Psellus: he lived at the same time with that son of Simon the high priest, who first of all the high priests was named Hyrcanus. This Simon Psellus had nine sons, one of whom was Matthias, called Ephlias: he married the daughter of Jonathan the high priest, which Jonathan was the first of the sons of Asamoneus, who was high priest, and was the brother of Simon the high priest also. This Matthias had a son called Matthias Curtus, and that in the first year of the government of Hyrcanus: his son's name was Joseph, born in the ninth year of the reign of Alexandra: his son Matthias was born in the tenth year of the reign of Archclaus; as was I born to Matthias in the first year of the reign of Caius Caesar. I have three sons: Hyrcanus, the eldest, was born in the fourth year of the reign of Vespasian, as was Justus born in the seventh, and Agrippa in the ninth. Thus have I set down the genealogy of my family as I have found it described (2) in the public records, and so bid adieu to those who slander me [as of a lower original].
Genealogies and Matthew 1:1-17: A Review
Here is a review of last Wednesday's Bible Study.
2. Why start a book with a genealogy? What was Matthew thinking? Was he trying to lose readers? While I am willing to wager that many contemporary readers of Matthew quickly blow over the first 17 verses of Matthew thinking to themselves that it is of little or no practical value, it is clear the original Jewish audience would have loved and devoured such a purposeful genealogy. Consider Ezra 2:62! This genealogy establishes a legitimate claim to a particular line!Jesus Christ is the son of David the son of Abraham! See Genesis 12 and 1 Samuel 7.
3. I will quote from Overstreet for this third preliminary consideration, "The NT opens with an arresting prefatory record of names. Many readers probably pass over them as being of no practical value. However, this genealogy which opens the NT is, in many respects, one of the most important documents in the Scriptures. Much of the Bible stands or falls with its accuracy. If the Word of God contains mistakes in this section, how is any of it to be trusted, for this is the connecting link between the OT and NT?" R. Larry Overstreet, "Difficulties of New Testament Genealogies," GTJ (Fall 81) pg. 304.
4. The genealogy is divided into three main sections (Matt. 1:17). Why three? Specifically, we can say with certainty he has cut the genealogy down to three main sections to achieve literary symmetry and to highlight key events in Israel's history thus demonstrating God's sure hand in directing their affairs toward the promised King and Messiah. Not so certainly we can say Matthew is using a method called Gematria to emphasize Jesus Christ's relationship with David.
5. Matthew includes five women in his genealogy, Tamar (1:3), Rahab (1:5), Ruth (1:5), Bathsheba (referred to as "her who had been the wife of Uriah" in 1:6), and Mary (1:16). While I am not convinced this is as unusual or unnecessary as many commentators have posited, see Gen. 25:1, 36:10, 36:22; 1Chronicles 2:4, 2:18-19, 2:49 for examples of women being placed in genealogies, it is nevertheless very significant; Significant in a number of ways. First, consider women he has not included in the genealogy such as Sarah the mother of all nations or Rebekah! Second, as Graves mentions in his article I previously cited, "If Matthew were to scour the Old Testament stories, could he have produced any more surprising cast for his story of Jesus ancestry - harlots, adulterers, non-Jews, liars, and schemers?" So the question that we must ask ourselves and seek answers for in text becomes why has Matthew in his portrait of Christ's genealogy included these five women and not others? While not being dogmatic, I believe a very good case can be made, as Hutchison has, that "Matthew intentionally cited four Old Testament women in his genealogy in order to bring attention not to four persons, but to four familiar Old Testament stories that illustrate a common point. The allusions span the Old Testament periods of the patriarchs, the Conquest, the judges, and David's kingdom, and in each case a Gentile shows extraordinary faith in contrast to Jews, who were greatly lacking in their faith" John C. Hutchison, "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy," BibSac (Apr 01). Third, Matthew by including these other four women with Mary has blunted the force of Mary being pregnant though unmarried. Each of those four women were in seemingly scandolous sexual situations yet through divine intervention they are lifted up for their faith and righteousness in Scripture (see Gen. 38:26; Heb. 11:31). Matthew has in a sure and definite way prepared the careful reader to expect something unusual yet wonderful in the birth of the Messiah Jesus Christ. God works his will in the midst of scandal and seeming chaos. Nothing can deter his plan or will. We must take seriously God's ability to work in situations of decadence, scandal, moral decay, and impropriety (Graves, "Matthew 1:1-17," 600).
1. Unlike the purpose of genealogies today, the genealogies in the Scriptures are not meant to be strictly biological history. They are rather to demonstrate a person's corporate identity and to demonstrate one's status. See Thomas A. Graves, "Matthew 1:1-17" RevExp (Fall 1989) p.596.
2. Why start a book with a genealogy? What was Matthew thinking? Was he trying to lose readers? While I am willing to wager that many contemporary readers of Matthew quickly blow over the first 17 verses of Matthew thinking to themselves that it is of little or no practical value, it is clear the original Jewish audience would have loved and devoured such a purposeful genealogy. Consider Ezra 2:62! This genealogy establishes a legitimate claim to a particular line!Jesus Christ is the son of David the son of Abraham! See Genesis 12 and 1 Samuel 7.
3. I will quote from Overstreet for this third preliminary consideration, "The NT opens with an arresting prefatory record of names. Many readers probably pass over them as being of no practical value. However, this genealogy which opens the NT is, in many respects, one of the most important documents in the Scriptures. Much of the Bible stands or falls with its accuracy. If the Word of God contains mistakes in this section, how is any of it to be trusted, for this is the connecting link between the OT and NT?" R. Larry Overstreet, "Difficulties of New Testament Genealogies," GTJ (Fall 81) pg. 304.
4. The genealogy is divided into three main sections (Matt. 1:17). Why three? Specifically, we can say with certainty he has cut the genealogy down to three main sections to achieve literary symmetry and to highlight key events in Israel's history thus demonstrating God's sure hand in directing their affairs toward the promised King and Messiah. Not so certainly we can say Matthew is using a method called Gematria to emphasize Jesus Christ's relationship with David.
5. Matthew includes five women in his genealogy, Tamar (1:3), Rahab (1:5), Ruth (1:5), Bathsheba (referred to as "her who had been the wife of Uriah" in 1:6), and Mary (1:16). While I am not convinced this is as unusual or unnecessary as many commentators have posited, see Gen. 25:1, 36:10, 36:22; 1Chronicles 2:4, 2:18-19, 2:49 for examples of women being placed in genealogies, it is nevertheless very significant; Significant in a number of ways. First, consider women he has not included in the genealogy such as Sarah the mother of all nations or Rebekah! Second, as Graves mentions in his article I previously cited, "If Matthew were to scour the Old Testament stories, could he have produced any more surprising cast for his story of Jesus ancestry - harlots, adulterers, non-Jews, liars, and schemers?" So the question that we must ask ourselves and seek answers for in text becomes why has Matthew in his portrait of Christ's genealogy included these five women and not others? While not being dogmatic, I believe a very good case can be made, as Hutchison has, that "Matthew intentionally cited four Old Testament women in his genealogy in order to bring attention not to four persons, but to four familiar Old Testament stories that illustrate a common point. The allusions span the Old Testament periods of the patriarchs, the Conquest, the judges, and David's kingdom, and in each case a Gentile shows extraordinary faith in contrast to Jews, who were greatly lacking in their faith" John C. Hutchison, "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy," BibSac (Apr 01). Third, Matthew by including these other four women with Mary has blunted the force of Mary being pregnant though unmarried. Each of those four women were in seemingly scandolous sexual situations yet through divine intervention they are lifted up for their faith and righteousness in Scripture (see Gen. 38:26; Heb. 11:31). Matthew has in a sure and definite way prepared the careful reader to expect something unusual yet wonderful in the birth of the Messiah Jesus Christ. God works his will in the midst of scandal and seeming chaos. Nothing can deter his plan or will. We must take seriously God's ability to work in situations of decadence, scandal, moral decay, and impropriety (Graves, "Matthew 1:1-17," 600).
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