Matthew 8:28-34; John 20:30-31; 21:25, Evidence (6)

Ø Jesus’ authority over the spiritual world, 8:28-34.

Mark’s Gospel speaks of only one man, indicating that one of the men was in some way predominant over the other.  These men were outcasts (living in the graveyard), fierce and intimidating, all because they were possessed by demons (literally demonized).  There is no need to try to explain this in modern medical ways; Jesus and the Bible treat demons as real and very aware of Who it is who has come into their graveyard.  (Photo of mountain near Kursi where many think this event took place.)

What is critical is that the people of the area seemed to have an idea of Who Jesus was as well.  Jesus showed His authority in sending the demons into the pigs.  If the demons had some “right” to be embodied, this was compassionate in taking them from the men and putting them into the animals.  Many have raised the issue, wondering why there was a herd of pigs in Israel where pork wasn’t supposed to be on the menu.  In fact, the west side of Galilee is a Gentile area and it is probably not an issue.  What we see, however, is that the townspeople recognize that this Man has authority like no one else, able to solve the problem with the men in the graveyard when no one else could.  Do they submit themselves to this One?  No!  They want Him to go away.  They don’t want someone with His priorities and compassion in their midst.

Do you remember how John said that the stories of the supernatural that he chose (by the direction of the Holy Spirit) were chosen that people might believe (John 20:30-31)?  We can say the same thing of these stories in Matthew 8-9.  We see what the Savior is like, that He is the Creator and the compassionate God who cares for the people He created.  We also see the responses from everyone: the one who is healed or delivered, the ones who have earthly authority, the crowds of people, and the ones who have professed to follow Christ.  All of these are there for our own benefit.

In the case of the townspeople, they were intimidated by the demon-possessed men, calloused against them, willing to endure them as long as they stayed in the graveyard, and ultimately more interested in their pigs than their fellow-man.  That was enough for them to want to keep Jesus at arms-length.  We would do well to think about this ourselves.  What is truly important to us?  And again, the bottom-line issue for EVERY human is the relationship he or she has with the Creator, the One who made them.  If we keep Him at arms-length now we will be estranged from Him when we face our own beyond-my-ability situations.  And He will be at arms-length, by our choice, not His, when we stand before Him as the rightful Judge of all men. 

Matthew 8:23-27; Psalm 107:23-30, Evidence (5)

As we continue in these two chapters that are full of confirmations of the claims and message of Jesus, there are two things to note.  First, a reminder from the last post, that the bottom line issue is the answer to the question: “Who is Jesus?”  The question is not, “Do you want to be healed?”  Or even, “Do you think I can heal you?”  The healings and other signs have a purpose; they are never the ultimate point.  You will see that clearly in the next two events.

Also, these signs were performed publicly; Jesus intended the people of Israel to see them and know Him.  However, we cannot dismiss the idea that these things were done before His disciples.  He is always in the process of discipling these men and preparing them for the ministry He has for them in the future.

Ø Jesus’ authority over the natural world, 8:23-27.

The storm on the sea was great; in Greek it was a great (megas) seismos, a shaking.  In case you ever go to Israel and see the Sea of Galilee and realize it is just a good sized lake, I always like to remind people of the sign on the boardwalk in Tiberias that says in the 1930’s there was a storm of such ferocity on Galilee that it destroyed the port of that time. (See photo.)

Remember that among this group of disciples are experienced fishermen, men of the Sea.  Yet they are afraid.  In other words, this was a true beyond-my-ability situation. 

So how can Jesus simply say, “O you of little faith?”  For one thing you have in the OT (the Psalms passage in today’s reading) a reminder that even on the seas there is reason to trust God.  It is one of the area of testimony in Psalm 107.

But really, the only thing that makes sense is that they do not understand Who is on board with them!  As the Creator, Jesus has the power and authority to merely rebuke the winds and the sea and there was a great calm. The same word is here (megas) as in v24 in speaking of the shaking.  When things are calm there is nothing going on.  It really takes an amazing turn around to call “nothing” great.  The men are correct in their amazement: Who can this be?  This is the question that must be asked about Jesus.  As He will ask later, Who do you say that I am?

This is our question as well.  Many these days do all they can to discount the stories of Jesus, denying His supernatural abilities.  They do this to the detriment of their souls, denying the very evidence that this Man is the One sent from God.  He is clearly exceptional, unique because He bears the glory of the Son of God. 

Matthew 8:14-22; 13:53-58, Evidence (4)

Ø Healing Peter’s mother-in-law.

In this story we see the same traits in the Savior.  He is willing to heal, in this case, without even being asked.  In the case of the woman, we see how she responded to Jesus’ kindness in the best way she knew how, serving Him and the disciples through hospitality.

When evening came many sick and troubled people were brought to Jesus.  Many were healed and demons were cast out.  There was a freedom here for Jesus that He did not have in Nazareth.  What was the difference?  Matt. 13:58 says it was because of the unbelief in Nazareth.  Does this mean that a person always had to have faith in order to be healed?  There are too many healings in the Gospels where Jesus does not ask for faith first (e.g. Lk. 7:11ff, the raising of the widow’s son).  In John 9 Jesus first healed the blind man and later asked about his faith. 

Instead, I believe the issue is simply whether or not people have faith to bring themselves or their ailing friends to Jesus for healing.  In Nazareth there was a general mistrust of Jesus because the people had known Him since His childhood.  Jesus never had a shortage of power and authority.  But if people were reluctant to come, He did not have the opportunity.  In Galilee, on the other hand, there was a great readiness among the people to bring the sick to Jesus. 

Keep in mind that Jesus’ purpose was not to make people feel better physically.  Matthew’s quote from Isa. 53:4 makes this clear.  The Servant/Messiah was to come and suffer for the people, taking their sickness and weaknesses upon Himself.  Following Christ is not about feeling good, about having an easy life because Christ is always there to make it easy for us.  By healing the sick and casting out demons Jesus is powerfully declaring His identification with our sin and sorrow.  These things he bears and carries. 

What we are wanting to point out here is amplified in what follows in 8:18-22.

·        First, there comes a point in the evening where the multitude of people causes Jesus to want to leave and take the boat to the other side of Galilee.  Jesus does not heal everyone.  And Jesus is not about the crowds.  The eventual problem is that people no longer will seek the Healer; they will seek the healing (John 6:26f).

·        Then Jesus speaks to two who want to follow Him.  He makes it clear to them that the following is not about being free of problems or difficulties. 

The focus in the healings is not the change in the sick person.  The focus is the Healer.  How amazing that God would come to earth in His Son and have such a strong connection with us, sick and sorrowful people that we are.  He not only lived alongside us; He touched the leper.  He bore our sins and our sorrows.  That is what is amazing.  Who is this Man?

Matthew 8:5-13, Evidence (3)

Ø Healing the centurion’s servant.

Centurions in the New Testament are often seen in a good light (at the cross, Mt. 27:54; Cornelius, Acts 10).  They were normally a rough lot, having financial and political privileges by their position, but committed to the Roman service until death.  And the Jews detested these symbols of the power of Rome.  Here are 3 positives about this man...

1.  His concern for his servant, v6.  Perhaps this is not unusual assuming that the servant was probably honest and hardworking.  The centurion valued him.  We often are reminded that masters had life and death power over their slaves.  You might think that would lead to a disregard for the slaves.  But you do not see that in the centurion.

2.  His sense of unworthiness, v8.  Centurions had a position of honor and authority.  Yet this one seemed to have a true humility.

3.  His genuine faith.  This, of course, is the primary quality in this man that Jesus draws to the attention of those around Him. 

1.     In Christ's ability, v8b.  His humility is really seen clearly in the way he honored the Lord Jesus.  Even though Jesus was not a Man of high rank in worldly terms, the centurion still understood that Jesus was a Man of authority.  For the centurion that meant Jesus could give orders as he did to his own subordinate soldiers and servants.

2.     That faith involves submission, v9.  The centurion didn’t say, “I believe in you, Jesus.”  He spoke of authority and submission.  It’s Jesus who pointed out the great faith in the man.  We need to have this in mind, that submission is a major factor in what it means to believe.  Eph. 2:8 points out that faith is the channel of grace for salvation.  James 4:6-7 says that God gives grace to the humble.  Therefore submit to God. 

We have said that these miracles are evidence of Jesus as the Christ.  Look at Jesus.  He is again willing to heal (v7).  He heals by the spoken word (v13).  That in itself is an indication of deity.  But what catches our attention are the words Jesus speaks to the Jewish crowd gathered around.  What He says is, first, a place in the kingdom is set for all who believe in / submit to Him.  Second, He says entrance into the kingdom is not merely by one’s biological family.  Jesus is preaching that the kingdom of heaven is at hand.  And His primary target audience is the people of Israel, who consider themselves to be sons of the kingdom. 

This, of course, would not sit well with many.  Why should they take Jesus’ word for it?  One reason is that they just witnessed an amazing work of God done by Christ.  Think about it.  The slave of a hated Roman centurion was healed of his paralysis.  And in the process Jesus acknowledged the man’s faith.  These are hard words from Jesus.  But there is every reason to accept Him and His words!  Except a man be born again he cannot enter the kingdom of God.

Matthew 8:1-4, Zechariah 6:12-13, Evidence (2)

Hebrews 2:4 uses four words to describe the events of Matthew 8-9.

·        Signs: the events pointed to the truth of Jesus’ offering of Himself as Israel’s King.

·        Wonders: the events were amazing, things that could only be done by God.

·        Miracles: the word means powers; these were demonstrations of God’s power.

·        Gifts: the word is actually distributions, meaning Jesus’ did these things according to the will of the Holy Spirit.

Why were such proofs necessary?  To answer this question let us use one of the OT prophecies of the Messiah that formed the Messianic expectations of the Jews.  Zechariah 6:12-13 is one such passage, one that was readily accepted by Jews as speaking of the Messiah.  It tells us several things about the Messiah:

·        It speaks of His humanity, as the Branch, the descendent of David (cf. Isa. 11:1).

·        It speaks of His dual role as King and Priest.  This is amazing since the King must always be from David’s line and the Priest from Aaron’s line. 

·        It speaks of His deity, being the one who bears the glory. 

At the same time, these miraculous events were not just proof; they were a picture why Jesus came.  Matthew had told us He came to save His people from their sins (Mt. 1:21).  We will see this in each of the stories in Matt. 8-9.

Ø Healing the leper, 8:2-4.

Leprosy is a disease thought to date back to early Egypt, and throughout history was a most feared disease.  Leprosy (known today as Hansen's Disease) first produces pain, followed by skin that becomes thick, glossy and scaly.  Its primary effect is to produce a numbness to pain, taking away the body's natural warning system to danger.  Thus, the leper likely dies from diseases caught because of the weakness leprosy produces, or from terrible injuries inflicted on the unaware leper.  Leprosy is an ideal picture of sin: it is a terrible, grotesque disease; it produces insensitivity or numbness to danger; and it is incurable apart from a miracle.

Note the picture we have of Jesus.  First, He is willing to heal the man.  Second, He is loving.  He touched the man though He only needed to speak.  No one ever touched a leper.  It might have been years since the leper had experienced that simply blessing.  Third, He is able to heal.  Jesus speaks the word, be cleansed, and it was done. 

Why did Jesus tell the man to tell no one?  Some suggest it was so that he would not be distracted but would immediately go to the temple to offer the sacrifice of a cured leper (Lev. 14:4-7).  Others think Jesus was avoiding the “showboat” approach seen in false Messiah’s of His own day.  I would suggest it was Jesus’ attempt to prevent confusing His message.  As we have said, the healing is evidence of who He is!  It was all too easy for the people to seek Jesus for the healing or the bread (John 6:26).  In going to the priest the man would be testifying to the priest that this Man Jesus was the One God sent as Messiah and Savior.

Matt. 8:1-4; Hebrews 2:1-4, Signs, Miracles, Wonders

Matthew’s account of the life of our Lord is given, we believe, in more of a thematic way, presenting Jesus as Israel’s King.  The theme is given chronologically in the sense that Matthew begins with His birth, then presents His earthly ministry, ending with the “passion” week and His death, resurrection and ascension.  But within that general chronology Matthew seems to “group” together various themes. 

One example of this is in Matt. 5-7, the Sermon on the Mount.  We believe that Jesus gave this sermon, in this form, on one occasion, on a mountain in Galilee.  But we also know that various parts of this sermon were preached at other times in His ministry.  Luke, in 6:20-49, records a sermon that Jesus preached at a different time and place, but which included many of the same teachings seen in Matt. 5-7.  Both sermons come from early points in Jesus’ ministry, indicating that the content of this message was important in the early stages of Jesus’ ministry.  What Matthew chose was a version of this sermon that was more complete and that made a clear contrast between life in Jesus’ Kingdom and the typical life of Jews at the time.  There was a clear dealing with the role of the Law of Moses and a clear understanding of that law from the point of view of the Messiah.

With that in mind we can summarize Matthews gospel, to this point, like this:

I.      The birth of the King, Ch. 1-2.  The ancestry and the visit of the Magi show Matthew’s emphasis on Jesus as Israel’s King.

II.   The presentation of the King, Ch. 3-4.  The connection with the ministry of John the Baptist is important in identifying Jesus as the promised Christ.  Remember too how both John and Jesus preached the gospel of the kingdom (repent, for the kingdom of heaven is at hand). 

III.The platform of the King, Ch. 5-7.  The sermon continues by detailing what life is like in Jesus’ kingdom.  He is calling people to follow Him and they need to know what this means.

This now brings us to Matthew 8-9.  In these chapters, again, we see that Matthew tells various stories that, in the other gospels, are seen as occurring at different times throughout Jesus’ ministry.  Mt. 8:1 tells us that, after the sermon, many followed Jesus.  Then it says, “and behold, a leper came.”  That may sound at first that Matthew is saying this event happened immediately after coming down from the mountain.  But that is not the case, nor is it required to understand it that way.  If you look quickly down Matt. 8 you will see this …

8:2: and behold, a leper came …

8:5: now when Jesus had entered Capernaum …

8:14: now when Jesus had come into Peter’s house …

8:23: now when He got into a boat …

The words “now when” makes it sound like these events happened one after another.  But actually, the Greek does not indicate successive events.  Matthew says, “there was a time when a leper came …”; and “on one occasion when Jesus entered Capernaum …”; and “once when Jesus came into Peter’s house …” and so forth. 

Why does Matthew present these events together in chapters 8-9?  It is because these are a sampling of events that provide evidence for the claim that Jesus is making as Israel’s King.  Jesus said that one proof of His Messiahship was the works that the Father gave Him to do (John 5:36).  The signs, miracles and wonders are thus …

IV. The proofs of the King, Ch. 8-9. 

Psalm 105

How I love this Psalm!  It is one of the grandest illustrations of the principle of Hermeneutics (how to interpret the Bible) that says the best interpreter of Scripture is Scripture.  When studying Genesis 12-50 I found this Psalm to be of inestimable value.  Consider this as you read and study this historical Hymn.

·        105:1-6: Call to the people of Abraham to praise God for His works/deeds.

·        105:7-8: The theme: God remembers His covenant forever.

·        105:9-15: The covenant in mind is the one God made with Abraham, Isaac, Jacob and Israel.  It is what is commonly called the Palestinian Covenant, the promise of the land of Canaan to Abraham’s descendents. To emphasize God’s faithfulness we are reminded this covenant was made when they were few in number and were strangers in the land.  But even at that time God was protecting His anointed ones. You may remember God called Abraham a prophet (Gen. 20:7).

·        105:16-25: God’s covenant faithfulness was on-going in the days of Joseph, including His allowing Jacob to take the family to Egypt. Notice that God called for a famine in the land (v16).  That amazing story of Joseph was part of what God was doing in forming His people Israel.

·        105:26-41: God’s faithfulness was certainly evident in the time of Moses, in the plagues and in the major provisions in the wilderness.  It was God’s promise that the Israelites, without an army, would nevertheless plunder Egypt.

·        105:42-45:  All this was done as God faithfully kept His covenant with Abraham.  They eventually made it to the land and joy and gladness, inheriting the labor of the nations that had occupied Canaan.

For us there is tremendous application.  The New Testament says, For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. Psalm 105 is about Israel.  But it declares the faithfulness of God, who is our God as well, and who has established His covenant with believers. 

This is how we use the Old Testament.  We interpret it properly; in this case it is about the history of Israel.  But we also apply it energetically!  It was written for us that we might have hope.  And this is an amazing message of hope.  We are reminded that as with Israel, so God is using the events of our lives to bring us into the likeness of Christ.  We are reminded that God never fails to keep His word.  Even if we are small or few in number we can trust God! 

Let us also give thanks to the Lord!  Let us call upon His name!

Matthew 4:18-22; Luke 5:1-11, Fishers of Men (3)

Here is a simple outline description of the four disciples.

1.     John:

i.                   Born in Bethsaida. 

ii.                Bro of James the "Greater", younger son of Zebedee & Salome.  Apparently a family of some wealth.

iii.             Good education in Jewish way.

iv.              Disciple of John the B., then of Christ.

v.                 One of the inner circle of 3.

vi.              One of the "sons of thunder", an energy which broke out on occasion.

vii.           Yet also a dear friend of Jesus' as well as disciple.

a.     Leaned on His breast at Last Supper.

b.     Followed into the trial area after Jesus' arrest.

c.     Seems teamed up w/Peter after cross, Pentecost.

viii.        Human author of 4th gospel, 3 epistles & Revelation.

2.     James:

i.                   Son of Zebedee & Salome; older bro of John.

ii.                A fisherman, partners w/Peter.

iii.             One of the inner circle of 3.

iv.              With John called "Boanerges", "sons of thunder".

v.                 First martyr (Acts 12).

3.     Andrew:

Fisherman's House at Tel Bethsaida.

i.                   Greek name (from his name), from Bethsaida (Jn 1:44).

ii.                Originally a disciple of John the Baptist (Jn 1:40).

iii.             Known for bringing others to Christ: first Peter, then the boy with the loaves and fish, then "certain Greeks".  In other words, hes a nice guy, thinking of others. But a fisherman from Galilee.

4.     Peter:

i.                   A Jewish name (unlike Andrew which is Greek, indicating the mix in Galilee).

ii.                Of rough character, personality; boisterous.  And yet a fearful man.

Here is a lengthy quote concerning Peter, reflecting on what happened in Luke 5.

Alexander Balmain Bruce, The Training of the Twelve (p15f): This exclamation opens a window into the inner man of him who uttered it through which we see his spiritual state.  We observe in Peter at this time that mixture of good & evil, of grace & nature, which so frequently reappears in his character ... Among the good elements discernible are reverential awe in presence of Divine power, a prompt calling to mind of sin betraying tenderness of conscience, & an unfeigned self-humiliation on account of unmerited favor. Valuable features ... but ... Along with them were associated superstitious dread of the supernatural and a slavish fear of God.  ... the former element is implied in the reassuring exhortation addressed to the disciple by Jesus, "Fear not; from henceforth thou shalt catch men."  Slavish fear of God is even more manifest in his own words, "Depart from me, O Lord."  Powerfully impressed with the superhuman knowledge revealed in connection with the great draught of fishes he regards Jesus for the moment as a supernatural being, and as such dreads Him as one whom it is not safe to be near, especially for a poor sinful mortal like himself. This state of mind shows how utterly unfit Peter is, as yet, to be an apostle of a Gospel which magnified the grace of God even to the chief of sinners. His piety, sufficiently strong and decided, is not of a Christian type; it is legal, one might almost say pagan, in spirit.

This is what Jesus had in these men.  Imperfect.  Desiring to be with Him.  The Bible tells us what Christ can do for and through imperfect people who desire to be with Him!

Matthew 4:12-25; 1 Cor. 1:26-31, Fishers of Men (2)

We have noted that John 1:19-4:4 fits between 4:11 and 4:12. We can also say that Luke 4:14-30, Jesus’ rejection in His hometown of Nazareth, also fits in that spot.  The setting in Luke indicates Jesus moved to Capernaum after it was not safe to be in Nazareth.  The setting in Matthew indicates the move took place after John was put in prison.  Jesus and John did minister did minister together for a time (at the same time, not the same place).  Of course, there was no conflict or competition.  John knew he must decrease so Christ might increase (John 3:30). 

Let us also recognize the various events in the calling of these four men.  Jesus had encountered Peter and Andrew in Jerusalem (John 1:35-42) and many believe that John was the other, unnamed discipled, in John 1:35-39.  We also believe there were two events where Jesus called these four to follow Him.  In our passage Jesus called them and they left their nets and accompanied Him around Galilee for a time (Mt. 4:23) before returning to their fishing.  It was later, in a different setting and with other differences including a great catch of fish, that Jesus called them and they left their fishing permanently, accompanying Him all the way to the cross (cf. Luke 5:1-11).  First, He called them to faith, then to ministry, and finally to vocational ministry.

These “stages”, if you will, helps us to understand what it means to be a disciple of Christ.  There were many other disciples (followers) of Christ who did not leave their jobs but who were still called to forsake all for Him.  Further the term "disciple" does not necessarily mean "believer".

·        It can refer to a professing believer who does not possess true faith, an "external" disciple ... e.g. Judas.

·        It can refer to any who visibly sought out Christ, heard his teaching, attached themselves, but who later came to understand the claims and demands and who later turned away, John 6:66 (see Mt 4:25 for a crowd of followers).

·        A disciple may be on the way to faith, young and growing in the faith, close to faith only to turn away.

·        ALL BELIEVERS ARE DISCIPLES; NOT ALL DISCIPLES ARE BELIEVERS.

In our next post we want to get to know these four men a little better.  But for now, do you wonder why Jesus chose such men as these?  It was not academic prowess, earthly influence, social status or for financial backing.  They fit perfectly what Paul said in 1 Cor. 1:26-31, that God did not call many mighty or noble.  He chose those who would provide an opportunity for God to be glorified.  Both the growth of these men and the finished product were just that.  They showed the power and wisdom and loving grace of God.  It’s the same reason He chose me.  And you.

Matthew 4:12-25. Fishers of Men (1)

Let us begin our study in this passage with a few notes.

·        v12: John's imprisonment seems to be a signal to Christ to become more engaged in His own preaching ministry.  His going to Galilee was not to flee danger but, in essence, to take up increased ministry in John's absence.  Both preach

Sea of Galilee in the background, the beauty and abundance

of Galilee in the foreground.

ed the gospel of the kingdom (3:2; 4:17). Which is not to say Christ had not already been involved in ministry.  It is appropriate to fit John 1:19-4:4 in between Matt. 4:11 and 4:12. This means several things have occurred:

o   John has begun to refer his disciples to Christ.

o   Andrew and Peter had been in contact with Jesus before this encounter.

o   Jesus has performed His 1st 2 miracles in Galilee (Jn. 2, changing water to wine; Jn. 4, healing the nobleman's son).

o   Jesus already has some disciples (Jn. 4:1-4), though He has not specifically chosen 12 apostles.

o   When our passage speaks of moving to Galilee, this happens when Jesus returns from Passover in Jerusalem (where He spoke with Nicodemus, Jn. 3) going through Samaria (where He encountered the woman at the well, Jn. 4).

·        v12: Galilee, a region in northern Israel, known as "Galilee of the Gentiles" (v15) because of the high percentage of Gentiles. Jews from Galilee (like these fishermen) were considered "hicks" by Jews in Judea and Jerusalem.

·        v13: Capernaum.  Jesus was rejected by His own home town (Lk. 4:14-30), Nazareth. But the move to Capernaum also allowed ministry in a busier city.  Capernaum was a lakeside city on the Sea of Galilee or Tiberias (Jn 6:1).  From this time it was His headquarters for ministry.

·        v15: Zebulun was the tribal area to the west of the Sea of Galilee.  Naphtali was to  the north of Zebulun.

·        v16: In what sense was Galilee the region and shadow of death?  Many understand that to refer to the fact it was an area often overrun by foreign invaders. 

·        v19: "follow me" is actually 3 words, literally, "come after me".  The picture is simple: Jesus walking with others following in His steps.  This was the call of teachers to disciples, to leave their jobs & attach themselves to the teacher.  As noted above, these men had been in contact with Christ and had an infant faith.  Note that the same term "followed" is applied to the crowds in 4:25, though many of them would later turn away from Christ (John 6:66).  Further, Judas, an unbeliever, was also termed a disciple (Mt. 10:1,4). The point is that a disciple is one who is a learner, has committed himself to considering Christ. A "disciple" may be on the way to faith, or young in his faith, or of those who come close but then turn away from faith.

·        v20,22 & 25 all have the same term "followed".  It refers to the two sets of brothers and to the crowds.  We understand the term then to be applied to people at various stages of their interest in Christ.  Some will stay with Him (e.g. the brothers); many will not.

·        v23: "teaching ... preaching ... healing".  This is a summary of Jesus' earthly ministry. The same 3 phrases are repeated in 9:35.

Matthew 4:1-11. Jesus Tempted (3)

The temptations in the wilderness were the testimony of Jesus’ earthly ministry.  He showed us how to face temptation.

First, note the dark ways of the devil.  How he attacked Jesus is how he attacks us.

1.  He introduces doubt in our relationship with God or the clarity of His Word.  With Adam and Eve the question was, “Did God say?”  With Jesus it’s “If You are the Son of God.” 

2.  He hits us at perceived points of weakness.  Jesus had been forty days without food.  Satan’s first move is to go for the stomach.

3.  He offers good things at the wrong time.  The Father has promised all the nations to be the inheritance for His Son (Psalm 2:6-9).  Now is not the time.

4.  He offers the right things in the wrong way.  Christ is worthy of all exaltation, but not before the cross and resurrection.  And not by forcing the Father’s hand.

5.  He encourages an earthly, temporal focus.  Life is all about our relationship with the One to Whom we belong.  He made us.  We are His.  Satan wants to make it all about today, about me right now. 

But now consider the Light shown through our Lord.  He did not throw up a supernatural shield around Himself so as to thwart the wicked one’s powerful darts.  Rather notice how He used what is available to us today.

·        He was FILLED with the Spirit.  The Holy Spirit had control of Him.  He led Him into the wilderness but obviously led Him while He was in the wilderness as well.  Jesus did not fight alone; the Spirit of God was working in Him.

·        He practiced spiritual DISCIPLINE.  Fasting and prayer must be a normal part of life as it was for Jesus.  The battle was fierce but Jesus was not ill-prepared.  The armor was in place (Eph. 6:10-20).

·        He did not ARGUE with Satan.  When Satan said “If” Jesus did not respond with the theology of the Incarnation and the explanation of the glory He had in heaven with the Father.  Instead …

·        He knew and used SCRIPTURE.  If this battle took place in Heaven the Lord would have rebuked Satan as only God can do.  But the Christ was made a little lower than the angels (Psalm 8; Heb. 2:5-9).  Thus He speaks the word of His God and Father!  The power is drained from the “if” by “IT IS WRITTEN!”

·        He had an exalted view of GOD.  God was His Portion, v4. He was living by every word of God.  God was His Provision, v7. He was willing to wait for the fame to come, in God's way, in God's time. He was not willing to test God.  God was His Sovereign, 10. He would worship no one else!

Believe in the integrity of the sinless, righteous life of Jesus Christ.  Believe in the power of His ministry.  The way Jesus lived His life is the way we live ours.  He is our example, yes.  But more, I am crucified with Christ.  Nevertheless I live, yet not I but CHRIST LIVES IN ME!

Matthew 4:1-11. Jesus Tempted (2)

The temptations in the wilderness were the beginning of Jesus’ earthly ministry.  As we noted yesterday, wilderness experiences were not uncommon in preparation of God’s people for service.

The SW corner of the retaining wall of the Temple Mount, 

considered by many to be the "pinnacle of the temple" from Matt. 4.

The temptations were also the fulfilling of Jesus’ earthly ministry.  Christ came to seek and to save that which was lost.  This means that He must be the qualified Lamb of God that can bear the sins of the world.  The primary qualification is that the Lamb be without blemish.  He is not the “innocent” Lamb, especially if we understand “innocence” as never having any connection with the power of sin.  Sin must be engaged and defeated.  The Lamb without blemish and without spot (1 Pt. 1:19) must be face to face with blemishes and spots.  He must face off against Satan in order to destroy him who had the power of death (Heb. 1:14).  In order to help those who are tempted He must Himself endure temptation (Heb. 1:18).  Thus He is not the innocent Lamb but is the tested and proven righteous and perfect Lamb of God whose blood is precious, of sufficient value to satisfy the demands of the sinner. 

In light of this Hebrews tells us He was tempted in all points as we are (Heb. 4:15).  He faced everything that was thrown at humanity in the Garden of Eden.  He faced up to everything that is in the world. 

1 John 2:16	Genesis 3:6	Matthew 4
Lust of the eyes	pleasant to the eyes	vs8-10
Lust of the flesh	good for food	vs3-4
Pride of life	desirable to make wise	vs5-7

Some wonder, “Did Christ really experience the full force of temptation?”  After all, if He was God, does this not mean that, in the end, He could not sin?  And if He could not sin, could He really be tempted?  This is a tough question for the theologians it seems.  But I do not believe it is difficult for the one who is simply seeking to understand and accept what the Bible tells us.  We answer the question YES!  He did experience the full force of temptation because the Bible tells us He did.  You should sense the strength of the battle in the wilderness.  But if you need an even stronger picture of Christ under the attack of Satan, go to Gethsemane where He sweat drops of blood as He prayed and prayed in the greatest peirazo event in history (Jn. 12:27; Lk.22:39-46).  And we can say confidently that Jesus faced greater intensity of temptation because He never gave in to the temptation.  Temptation ceases when we yield to it.  Jesus never did; thus His struggle was greater than ours.

Matthew 4:1-11, Jesus Tempted (1)

We want to begin our study of Jesus’ temptations with a few observations from specific words in the passage.

1.  v1: there are 2 almost identical phrases ... "by the Spirit" and "by the devil".  In other words, leading is the work of the Spirit in the believers life, and tempting is the devil's work in the believer's life.  The point is: expect it!  It's what he does!  Even Jesus succumbed to this work of the devil.

2.  v1: "tempted" (Grk. peirazo) is an important term to understand.  It refers both to what we call "temptations" (as here where we are enticed to sin), "trials" (as in Rev. 2:10, the persecutions of believers) and "testing" (as in Mt. 16:1 where Jesus is tested by a question from unbelievers, or the way God tested Abraham in offering up Isaac, Heb. 11:17). God never tempts to sin (Jas 1:13) but tests so as to reveal and develop character (Hb. 5:8; 11:17; 1 Peter 1:6-7).  (The process by which temptation becomes sin is found in Jas. 1:13-15).  These “peirazo” moments in our lives have this in common: they provide an opportunity for us to fall hard upon God in faith or to go our own way. (Photo is the “Mount of Temptation” west of Jericho.)

The Mount of Temptation west of Jericho.

4.  v1,5,8,11: "devil" (Greek diabolos) means slanderer or accuser.  v10: "Satan" (Greek Satana) is a proper name, meaning adversary.

5.  v10: two terms are used that speak of man's responsibility to God. Worship (Grk. proskuneo, also used by the devil in v9) is derived from a term meaning to "kiss the hand" (in reverence; not unlike a dog licking his masters hand).  It is kneeling, prostration before a king.  Serve (Grk. latreuo) is another "worship" term that stresses the method or action of worship, not merely in thought or emotion. 

We should remember that Jesus was not alone in beginning His ministry with a period of testing.  For Abraham it involved travelling around Canaan.  Jacob spent 20 years in Haran, Moses 40 years in the desert, David seven years running from Saul, and Paul two years in the Arabian desert.  The “desert” provides a real “peirazo” situation, a difficult or problematic circumstance where the options of obedience and disobedience can be strongly contrasted.  In the desert we are deprived of all the comforts and modern helps that might keep us from growing deeper in the knowledge of the Holy One.  Hebrews 5:8 makes a powerful statement about Jesus: He learned obedience by the things He suffered.  Let us not shy away from the “desert.”  Perhaps, as with Jesus, it is exactly where the Spirit is leading.

Psalm 104

We are in a section of the Psalms where the worthiness of God to receive praise is derived from the world around us, both in creation and history.  If you desire to praise God for His attributes clearly seen in creation (Rom. 1:20) so you can glorify and thank Him for His goodness (Rom. 1:21) Psalm 104 is for you.  When Paul told the Athenians God gives life, breath, and all things to mankind (Acts 17:25) this is what he was talking about. Paul must have had Psalm 104 in mind when he told the idolaters of Lystra that God did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness (Acts 14:17).  We all see the truth of this Psalm daily.  Consider the contents of this great Hymn!

·        104:1-2: Bless the Lord, the great Creator.  He stretched out the heavens (v2), a phrase that may speak of the expansion of the universe. This phrase appears 17 times in the Old Testament.

·        104:3-9: He is the Creator …

o   Of the heavens (v3-4).  Note that He is sovereign, and uses the heavens and heavenly beings for His purposes.

o   Of the earth (v5-9).  This paragraph has in mind Gen. 1 where the waters were above and on the earth and Gen. 6 when the heavens filled the valleys and covered the mountains.

·        104:10-26: He is the Sustainer …

o   Refreshing the earth with springs (v10-12) and rain (v13).

o   Causing the earth to produce all that is needed for man’s enjoyment and the needs of all living beings (v14-18).

o   Appointing the sun and moon so that there would be both seasons and day/night for the earth to be the perfect place to sustain life (v19-23).

o   Providing all the blessings that come from the oceans both with what grows there and how it enables man to move about and share the abundant resources from near and distant shores (v24-26).

§  In v24 such things as the law of gravity or laws of the harvest and all laws of nature are God’s creative wisdom.  It works and keeps on working because of His wisdom.

§  In v26 Leviathan is a large sea creature, perhaps dragon-like or similar to a crocodile or the extinct plesiosaurus.

·        104:27-30: Everything waits for God, i.e. depends on Him from day to day.

·        104:31-32: May all He has made bring Him glory, joy and reverent worship.

·        104:33-35: As one of His works I will praise Him as long as I have the life He has given me.  And my prayers is that those who refuse to so honor Him be consumed from the earth.

Bless the Lord, O my soul!  Praise the Lord!!!

Matthew 3:11-17. Presentation of Jesus as the Christ

John the Baptist is, of course, a prophet under the Old Testament.  Thus he presents Christ in the OT manner, which is to speak of the Savior who is to come (v11).  John baptizes with water; Jesus would baptize with the Holy Spirit and fire (some manuscripts omit “and fire”).  John is referring to the role of the Messiah in bringing in the promised New Covenant that involves the outpouring of the Holy Spirit.  The promised baptism was seen in the book of Acts on the day of Pentecost when the Spirit came upon the Jewish believers.  Later the same signs indicated that the Gentiles also were included in this outpouring (Ac. 1:5; 11:16). 

The reference to “fire” is considered by some as referring to the tongues of fire that rested on the heads of the believers in Acts 2.  Others consider it the “fire” of persecution into which Jesus was immersed as were those who follow Him (Luke 12:50; Mk. 10:38).  But the context, where both before and after where fire is related to judgment (vk10,12), leads me to believe this refers to Jesus’ return in judgment.

The baptism site on the Jordan River east of Jericho.

Thus, John presented Christ to the crowds.  But then God the Father made His own presentation of His Son to the world.  It happened at Jesus baptism.  If it were up to John this would not have happened; he thought Jesus should baptize him.  (Photo on this page is of the baptism sight on the Jordan River east of Jericho.)

We might ask, as many have, why did Jesus need to be baptized?  Being the sinless and holy One He had no sins to confess and turn away from.  The initial answer is bound up in the significance of “baptism”.  Both in Judaism and in Christianity baptism always has the idea of identification.  A person is baptized to make a public announcement about being joined to some rabbi or some cause or doctrine.  For Christians we are baptized into the name of the Father, the Son, and the Holy Spirit (Mt. 28:20).  John the Apostle, in his Gospel, indicated that the Trinity dwells in the believer (John 14:15-24).  In Jesus’ case, being baptized by John identified Him with those who had come to be baptized in preparation for His coming. 

But this is not what is important about Jesus’ baptism.  It is about the presence of the Trinity at the Jordan just east of Jericho.  The Son submitted to His baptism.  The Holy Spirit descended upon Him.  And the Father declared Him to be His Son with the full recognition of Heaven!  The ministry of John the Baptist was certainly unique in all Scripture.  He was the forerunner.  But his presentation of Christ, in all it’s power and importance, paled when the crowds heard the Voice from Heaven. 

In John 5:31-45 Jesus spoke of five testimonies affirming His Divine authority: His own claim, the words of John the Baptist, the works (signs) the Father gave Him to do, the Scriptures (including Moses), and the actual voice of the Father.  At the outset of His earthly ministry the Father made a clear announcement about this Man Jesus.  John attested to it.  The Holy Spirit came in a visible form.  And the Father spoke from heaven.  Let us bow down and worship Jesus, the Christ!