Read Matthew 13:34-35; Psalm 78:1-2, Jesus and Parables

This is, at first glance, a little difficult to make the connection.  But only at first glance.  There is, in fact, an amazing connection.  In Matthew we are working through the parables Jesus told that are called “mysteries of the kingdom of heaven” (v11).  We have already noted the context having to do with the rejection of Jesus as Messiah and the preparation for the time between the advents.

What is Psalm 78 about?  It is, for one thing, the second longest Psalm.  It explains why God rejected Shilo and Ephraim and instead chose Jerusalem and Judah as the place where He would put His name.  Shilo was the first capital of Israel.  The tabernacle was set there and from there Joshua divided up the land among the tribes.  But in the days of Eli and Samuel the Ark of the Covenant was lost to the Philistines in battle, and it never returned to Shilo.

Matthew sees the connection between the story of Shilo and the destruction of the temple in 70AD.  This event will result in the loss of a place for the nation to come and worship, just as happened at Shilo.  Thus, as Asaph used a parable, and even equated it with a dark saying (78:2), so Jesus used parables in hiding truth from some while revealing it to others.  (Later, when we come to Matt. 21:13/Jer. 7:11, we will again see the connection between Shilo, and the destruction of the city and temple by Nebuchadnezzar, and Jesus’ warning concerning what was coming in His day.)  Matthew’s reference to Psalm 78 makes perfect sense.

Read Matt. 15:1-11; Isa. 29:13-14, Nullifying God’s Word with Man’s

Here is, we believe, another connection that is easy to see.  Jesus is dealing with the traditions of the Jews.  We should understand that, for the Jews, these traditions carried the weight of Scripture.  Specifically, He was asked why His disciples did not follow the traditions concerning washing of hands.  Jesus’ answer is designed to show that the tradition related to hand washing was not as important as the word of God.

The Jews had strict rules about when and how the hands were to be washed.  This is not, we should be clear, an issue of hygiene.  It was a matter of what was required of a person in order to be righteous before God.  Therefore, Jesus took up another subject, one that showed how their traditions, which they thought helped to fulfill the Law of Moses, in fact required them to disobey one of the Ten Commandments.

In Isaiah 29:9-12 Isaiah is pointing out how the people of his day were blinded to the word of God.  They did not pay attention to God’s prophets.  Yet, they still came to the temple to worship.  Their worship was according to their own imaginations, their own traditions.  They were sure they were pleasing God, when in fact they had no idea how God desired to be pleased.  The contexts of Isaiah and Jesus are the same. 

We need to consider this.  Do we understand God’s word?  Are our traditions actually keeping us from obedience to our Lord?

Read Matt. 13:10-17; Isaiah 6:8-13, See but don’t Perceive

In this case it is Jesus who says that the prophecy of Isa. 6:9-10 was fulfilled in the people in His day.  To understand how this fits consider the context of each passage.

·        The context of Isa. 6:8-13.  Isaiah 6 records Isaiah’s vision of God’s throne room, his confession of and cleansing from sin, and his call to ministry.  Isa. 6:1 says it was in the year that King Uzziah died.  This was a prosperous time in Judah, but not a particularly positive time spiritually.  Isaiah’s ministry will not be successful in terms of people turning to the Lord.  But the extent of this “seeing but not perceiving” is what is important.  The LORD says this will continue until the cities are laid waste, the land utterly desolate, and the people removed far away.  After this desolation there will be restoration that includes the salvation of the nation: it will begin with “the holy seed.”  One might first think that this refers to Babylon and then the restoration as the post-exilic time.  But that doesn’t fit.  Post-exile Israel is not the holy nation.   

·        The context of Matt. 13:10-17.  We have described the situation in recent posts.  The leaders are plotting to destroy Jesus.  Jesus, with the parables of Mt. 13, is beginning to lay the foundation for the time between the advents.  It is clear from the disciples’ question in 13:10 that the parables are a new “wrinkle” in Jesus’ ministry.  The parables become a way of fulfilling the prophecy, increasing the blindness of Israel.

Let us remind ourselves of the spiritual truth in this for us.  In 13:11, who gave the disciples the ability to understand the mysteries of the kingdom?  God did, of course.  And God did not give this ability to the general populace.  Why?  Mt. 13:12 answers the question.  The disciples were “given” because they already had.  The people did not have knowledge and thus lost what little they had.  Verse 12 is a general spiritual principle that goes beyond the immediate situation.  In this context, it should be seen alongside the parable Jesus just told and was about to explain.  Furthermore, Jesus is telling us that this principle explains the prophecy of Isaiah and its fulfillment. 

We should also note that this same passage from Isaiah is repeated two more times in the NT.  Jesus repeated these words in John 12:39-41, at the end of the final days in Jerusalem.  That is also appropriate as the fulfillment had brought the nation to the place of crucifying their Messiah.  The Apostle Paul refers to this testimony in Acts 28:24-28.  He had arrived in Rome, under arrest.  But there, in that chief city of the world, he met with the Jewish leaders and explained Jesus to them.  Some were persuaded, but some disbelieved.  It is a fitting end to the book of Acts.  It would not be long before Jerusalem, the temple and the nation would be made desolate by the Roman destruction of 70AD. 

Lastly, do not overlook Mt. 13:17.  Even though Jesus’ disciples struggled to understand what was happening, they were blessed.  They were seeing things the prophets had longed to see, things which angels desire to look into (1 Peter 1:12).  God having provided something better for us, that they should not be made perfect apart from us (Heb. 11:40).  What are we doing with the truth that has been imparted to us by God, through the Holy Spirit?  Failure to grow by that word leads to losing the truth we have.  Oh Lord, make us faithful to obey the truth we have in Christ!

Psalm 119:33-40

People often speak of “living without regret”. Perhaps you have heard it said at a funeral that the deceased “died with no regrets”.  Wouldn’t you like to stand before your Lord at His judgment seat with “no regrets”?

Probably the best known death-bed statement in Scripture that speaks of “no regret” is Paul’s claim from prison shortly before losing his life: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7).  But he would never have come to that place had he not lived as he did in Acts 20:24.  When warned about the dangers that awaited him in Jerusalem he said, “But none of these things move me, nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus.”

This stanza is about endurance, whole-hearted endurance.  The Psalmist’s goal is to keep on the way of truth “to the end” (v33) and “with his whole heart” (v34).  Without question this will be a delightful path (v35) though full of affliction and trouble.

But “no regret” living is concerned not only with how we come to the Word; it is concerned with how we deal with distractions.  Thus the Psalmist tackles two major distractions head on: covetousness (v36) and worthless things (v37).

Think about how much time is spent on “things”, all that involves the “lust of the eyes”.  Every new possession requires proper time both to use it and to maintain it.  One must ask of every item if it contributes to “no regret living”.  Jesus taught us to lay up treasure in heaven rather than on earth (Matt. 6:19-21).

As for worthless things, we must ask the same question.  Worth has to do with God and eternity (2 Cor. 4:17-18).  How often have I claimed frustration that I have no time to pray or to build meaningful relationships with those around me that I might show them Christ, and yet find time for activities that have no eternal value at all?

The proper use of time in the Word will allow God to establish it in us (v38), thus causing us to be rooted and grounded.  Perhaps today is a good day to pray vs. 36-37 that we might finish the race with joy.

Read Matt. 12:15-21; Isaiah 42:1-4, The Gentle Servant

Today’s passage brings us, again (cf. Day 9, 3/25/20 on our blog) to the Servant Songs of Isaiah.  Read the previous post for an overview of these Songs.  Matthew quotes a significant portion of the first of those songs.  He uses it here because the context is perfect.

The tide has begun to turn against Jesus and He is fully aware of this.  Even though His ministry is characterized by large and often enthusiastic crowds, the opposition of the leadership (seen in the Sabbath controversies in Matt. 12:1-14) is growing.  They went out and plotted against Him, that they might destroy Him (12:14).  Jesus will warn them in 12:22-45.  Then in Matt. 13 Jesus will use the parables to begin to prepare His disciples for ministry after His death, resurrection and ascension.  Our recent journey through Matthew’s gospel noted how, in the coming chapters, Jesus would begin to break down the Disciples’ prejudice against the Gentiles.  That is the overall context: rejection and ministry to the Nations.

The immediate context of 12:15-16 is also fitting.  This is one of those places where Jesus seeks to discourage people from talking about Him so as to make Him known.  According to 12:17 the prophecy of Isaiah (v18-21) explains why Jesus did this.  So let us ask, then, what did the first Servant Song tell us?

·        It tells us that the Messiah, the Servant, would be gentle.  He would not come to push or force people into following Him.  Notice how, after the contentious situation with the leaders early in the chapter, that Jesus withdrew from them when He knew they were plotting to destroy Him.  He did not raise up an army or try to whip up support from among the crowds so He could win the majority to His side.  He withdrew.  He still healed people, He still preached the Gospel of the Kingdom, but He did not continue the contentious situation with the leaders.

·        The Servant Song also tells us that in the end, the ministry of the Servant will extend to the Nations (Gentiles).  The last line of Isa. 42:4 says, And the coastlands shall wait for His law.  The “coastlands” speaks of the Nations.  Isaiah is referring to the people around the Mediterranean Sea.  In other words, Isaiah has gone beyond the immediate Nations that were Israel’s continual enemies (Moab, Edom, etc.).  The Messiah’s ministry will go far beyond that to all the Nations.

·        The Servant Song tells us one more thing: He will not fail nor be discouraged, till He has established justice in the earth (Isa. 42:4).  Jesus’ rejection, which led to His crucifixion, was not the end of the story.  His resurrection and ascension to the Father’s right hand, waiting until His enemies are made a footstool for His feet, tells us Jesus has not become discouraged.  He will not fail. The earth WILL be full of His righteousness.  You may remember (Day 6, 03/21/20 in the blog) a reference to Jews who deny Jesus as Messiah because He failed to bring peace to the world.  This is what was predicted: a setback, a delay according to men’s plans, so that the Messiah’s ministry would extend to the Gentiles.  Read Romans 11 with this in mind and you will see that the Apostle Paul understood this.

Today, the gospel of Christ is not forced on anyone.  When this has happened, and it has throughout history, we can say confidently that it was not right.  The gospel is preached that Christ died for your sins and defeated death by His powerful resurrection.  It is your choice to believe in Christ alone that you might approach your Creator in righteousness.

Read Matt. 11:8-19; 17:11-12; Mal. 3:1; 4:4-6, John was Elijah

In this passage Jesus refers to two verses in the final book of the OT.  Malachi prophesied after the return from the Babylonian captivity.  He spoke the word of the Lord, calling the people to repent.  He particularly targeted the priests (religious leaders) of the day.  But he also spoke to the people in general, warning them of judgment to come. 

In this message of warning and woe God spoke words of hope.  In Mal. 3:1 He promised to send His messenger who would prepare the way before Me.  This might remind you of Isa. 40:1-3, the voice in the wilderness.  Note that Malachi speaks of two “messengers” in 3:1: My messenger who prepares the way for the Lord; and the Messenger of the covenant who will suddenly come to His temple.  In Matt. 11 Jesus only speaks of the first because He is speaking of John the Baptist.

At the very end of Malachi God promises to send you Elijah the prophet before the coming of the great and dreadful day of the Lord (4:5).  The ministry of Elijah will be effective, resulting in mercy from the Lord.  Jesus speaks in an interesting and special way in relating this prophecy to John the Baptist.  He says, if you are willing to receive it, he is Elijah who is to come.  At the time Jesus said this John was in prison and was about to be killed by Herod.  It is clear, as John the Apostle said, the people did not receive Jesus; the curse was not lifted from Israel.  In other words, the “Elijah ministry” of John the Baptist was not effective.  But for those who did receive it, he was Elijah to them.

What can we say about this?  First, the Jews understood this prophecy of Elijah to be related to the Messiah.  Some wondered if Jesus was Elijah who was to come (Matt. 16:14; John 1:21).  In Matt. 17 Jesus’ disciples asked why the scribes said Elijah must come first (17:10).  In other words, the rabbis understood Elijah precedes the Messiah.  The second thing follows from this.  Jesus, in equating the ministry of John with Elijah was identifying Himself as the Messenger of the Covenant.  Did you not notice that this Messenger was the LORD Himself in Mal. 3:1. It is another clear testimony from the OT that the Messiah would be Divine, God come in the flesh.

On that subject let me share something from the OT.  You may know that the word “Lord” in the OT is the Hebrew Adonai and can be applied to God or to men.  The term Yahweh is translated in the English Bible as LORD.  There are six occasions (besides Mal. 3:1) where “Adonai” is preceded by the definite article “the” (hadonai) and in all six it refers to God, and not man.  Here are those passages:

·        Exodus 23:17: three times a year all males shall appear before the Lord LORD.

·        Isaiah 1:23: the Lord says, the LORD of hosts, the Mighty One of Israel.

·        Isaiah 3:1: For behold, the Lord, the LORD of hosts.

·        Isaiah 10:16: the Lord, the LORD of hosts, will send leanness.

·        Isaiah 10:33: Behold the Lord, the LORD of hosts.

·        Isaiah 19:4: a fierce king will rule over them says the Lord, the LORD of hosts.

In Malachi 3:1 the Lord whom you seek is “haadonai”.  The Messenger of the Covenant is Jesus Christ, the Word who was God and who became flesh and dwelt among us!  Worship Him today.  Accept Him as the LORD of Hosts.

Read Matt. 9:9-13; Hosea 6:4-11, Mercy and Not Sacrifice

In this passage we do not have a fulfilled prophecy.   Rather we see Jesus using the OT perfectly in such a way that the Pharisees, who knew the OT, knew exactly what Jesus was saying.

In 9:13 Jesus quotes Hosea 6:6. Jesus is responding to the Pharisees who complained about His spending time with “sinners.”  They did not see themselves as sinners but as the righteous.  In their righteousness they stayed close to the temple and far away from tax collectors and the like.  In so doing they were confident they were closer to God.  In Jesus' righteousness He spent considerable time with “sinners.” 

Whose righteousness was the righteousness of God?  Jesus’ righteousness, of course.  He stood on the word of God through the prophets.  He quotes the prophet Hosea who had spoken these words in the same context as Jesus.  The priests were guilty of murder (6:9) and the people were engaged in spiritual harlotry (6:10).  They were close to the temple, doing the sacrifices and burnt offerings; but they were far from God.  Jesus used the passage perfectly.  And furthermore, He related it to His Messianic purpose, to call sinners to repentance.

Read Matt. 10:32-39; Micah 7:5-7, Enemies from His Own House

Again we see Jesus’ use of the OT prophets.  He is not saying that He was fulfilling a prophecy given in Micah.  Rather He is saying His situation is exactly the same as what Micah experienced.  Micah describes a situation in Israel where the righteous can trust no one, not even those closest to them.  There is no one upright left in the land (7:2).  The prince, the judge and the great man together scheme to fulfill their evil plans (7:3).  There is a massive conspiracy of wickedness.  Even those of one’s own household cannot be trusted to stand by the upright.

Notice what Jesus says.  He does not say simply that He is in the same societal context.  He says He came to create such a context (10:35-36).  What does He mean?  It is not that He is not the ultimate peacemaker.  But the problem is that people, for the most part, will not accept Him as God’s Son, the Holy One of Israel.  Mt. 10:32-33 shows how polarizing is His message.  There is no middle ground: either one confesses (agrees with) Christ or denies Christ.  The division is so personal that people will have to choose between Christ and their closest loved ones (10:37).

This is true to this day.  You can see it more easily in, for example, Israel.  There, Jewish young people who choose to follow Christ are generally ostracized by their families.  The same is true in Muslim societies as well as where Hinduism and Buddhism are strong.  There is little toleration for Christians in these cultures.  In the West it's different, but only because, first, the societies are tolerant and not strong in religious belief; and second, because the Christians themselves are often not standing strong with their Savior.  To use Mt. 10:39, they are trying to find their life in this world while maintaining something that passes for a relationship with Christ. 

How we need to use the Scriptures as Jesus did.  How we need to hear these two messages from Jesus.  I desire mercy and not sacrifice. … I did not come to bring peace but a sword.

Read Matt. 8:16-17; Isaiah 53:4, Jesus Bore our Sicknesses

There are several things we should mention that help us to see how Jesus was doing the work of the Messiah as He went about healing.

·        First, remember the context of Matthew 8-9, where Matthew puts several stories together that give evidence of Jesus claims.  We noted this in our recent posts as we were studying through Matthew’s gospel.  Thus, this claim to fulfillment is in the midst of an emphasis of signs that demonstrate Jesus is the Messiah.

·        Second, note the context in Isaiah.  In Isaiah there are, what are generally called, four “Servant Songs.”  They are found in Isaiah 42:1-9; 49:1-13; 50:4-11 and 52:13-53:12.  In two later passages in Matthew we will return to these songs.

o   What characterizes these songs is their reference to the Messiah as Yahweh’s Servant.  The references are personal, in the singular.  They can be easily seen as fulfilled in Jesus of Nazareth.  This is especially true of Isaiah 53.  It describes the Servant bearing the sins of the people and dying for those sins.  His death is seen as “atonement.” 

o   The Rabbis today teach that the Servant is the nation of Israel.  They note, e.g. Isa 49:3, which says And He said to me, You are My servant, O Israel.  Can this be a correct interpretation?  No, we answer, and here is why.  Just continue reading Isa. 49:3-6 where it clearly says that the Servant will bring the nation back to the LORD.  Further, the Servant will not only receive the nation (the tribes of Jacob) but will also be given the Nations (Gentiles).  He will bring salvation to the ends of the earth.  Both the nation and the Messiah are called the LORD’s Servant; again, these songs refer to an individual, not a nation.

o   There is evidence that Rabbis in the past recognized Isaiah 53 as referring to the Messiah.  It was evident that the Essenes at Qumron held this view.  Many since the time of Christ have held this view, including the famed rabbi Maimonides (Rambam) in the twelfth century. (See JFJ p9-12 for more specifics on this.)

·        Third, remember the connection between sickness and sin.  Sickness entered a world where God saw all things as good after sin entered the world.  Sickness is part of the groaning of creation that awaits the revelation of the sons of God (Rom. 8:18-25).  Isaiah 53 is all about the Messiah’s vicarious suffering for the sins of the world.  The atonement will provide freedom from sickness when it also provides us freedom from sin.  Jesus' healings strongly connect with His Messianic purpose.

To summarize, this prophecy both in Isaiah and Matthew are in very Messianic contexts.  The Rabbis, until recently, generally agreed that the passage referenced Messiah.  And healing sickness is very much in line with the mission of Messiah.  We must conclude, Matthew was right to draw from the prophet Isaiah.

Read Matt. 4:12-16; Isaiah 8:19-9:2, Galilee of the Gentiles

Many people who visit Israel will tell you that their favorite part of the country is not the Negev or Dead Sea or even the days spent in Jerusalem, but it is the Galilee.  The Galilee is usually pleasant to the senses, restful, productive, beautiful.  People feel they get an idea of the “lay of the land” similar to what it was in Jesus’ day.  They can imagine Jesus walking the hills, sailing the sea, and visiting the synagogues, many which have been found in the various lake communities.

Jesus’ establishment of Capernaum as His headquarters and His ministry emphasis around the Sea of Galilee was a fulfillment of prophecy.  And we can say that the prophecy was in a very precise context in Isaiah.  First, of course, it is in Isa. 9:1-2 which is part of the Immanuel Prophecy (Ch. 7-12).  In 9:2 the great light, according to Matthew, is Jesus.  It/He shines upon those who have lived in the shadow of death.  This is a description of the Galilee region.  In Isaiah’s day it was part of the northern kingdom that had been conquered and deported by the Assyrians. 

This devastation by the Assyrians was not unique.  The heritage of Zebulun and Naphtali (Northern or Upper Galilee) were often exposed to ravages of enemy invasions.  The Via Maris (Way of the Sea), the road from Egypt up the Mediterranean coast, then east along the shores of Galilee to Damascus, made these areas of frequent dispute.  It was referred to as Galilee of the Gentiles as it was the common way for the nations to enter Israel, either for invasion or for commerce. (VB, p161)

The light did shine brightly in the Galilee.  Jesus made more than one circuit around the area, teaching in all the synagogues.  The light was so bright that Jesus singled out three cities in the area whose judgment would be more severe because they had seen such a Light (Capernaum, Bethsaida and Chorazin; Mt. 11:20-24).

Did the Jews understand from Isaiah 9:1-2 that the Messiah would have this connection with Galilee?  The answer is, “not necessarily.”  But does this matter?  Jesus fulfilled this prophecy by His Galilean emphasis.  Allow me to place a somewhat lengthy quote from Alfred Edersheim, whose Life and Times of Jesus the Messiah is the classic on the subject. 

There was a dim tradition in the Synagogue, that this prediction, ‘The people that walk in the darkness see a great light,’ referred to the new light, with which God would enlighten the eyes of those who had penetrated into the mysteries of Rabbinic lore, enabling them to perceive concerning ‘loosing and binding, concerning what was clean and what was unclean.’ Others regarded it as a promise to the early exiles, fulfilled when the great liberty came to them. To Levi-Matthew it seemed as if both interpretations had come true in those days of Christ’s first Galilean ministry. Nay, he saw them combined in a higher unity when to their eyes, enlightened by the great Light, came the new knowledge of what was bound and what loosed, what unclean and clean, though quite differently from what Judaism had declared it to them; and when, in that orient Sun, the promise of liberty to long-banished Israel was at last seen fulfilled. It was, indeed, the highest and only true fulfilment of that prediction of Isaiah, in a history where all was prophetic, every partial fulfilment only an unfolding and opening of the bud, and each symbolic of further unfolding till, in the fulness of time, the great Reality came, to which all that was prophetic in Israel’s history and predictions pointed. And so as, in the evening of his days, Levi-Matthew looked back to distant Galilee, the glow of the setting sun seemed once more to rest on that lake, as it lay bathed in its sheen of gold. It lit up that city, those shores, that custom-house; it spread far off, over those hills, and across the Jordan. Truly, and in the only true sense, had then the promise been fulfilled: ‘To them which sat in the region and shadow of death, light is sprung up.’ (AE, p462-463)

Did Jesus fulfill Isaiah’s prophecy?  Yes.  Did the picture look the way the Jews thought it would look?  No.  But then, that was common in Jesus ministry.

Read Matt. 4:1-11; Deut. 8:3; 6:16,13, Resisting Temptation

We are making an exception today.  This passage is not a fulfilled prophecy but involves Jesus’ use of the OT.  We are asking the same question: did Jesus pull Scriptures out of the blue or was He confronting Satan with relevant Scriptures?

·        Matt. 4:4: This is from Deut. 8:3 where Moses is reminding the people that God had humbled them in the wilderness wanderings.  Even though they were His chosen people He allowed them to be hungry, and He fed them with manna.  He did this so that they would know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD.  They were supposed to learn that God’s promises could be trusted; He would keep His word, which included caring for their basic needs of life.  Jesus used these words after fasting forty days, being hungry, and hearing Satan tell Him to use His divine powers to turn stones into bread.  The context was perfect.

·        Matt. 4:6-7: In verse 6 Satan quotes Scripture, from Psalm 91:11-12.  His words are accurate, although he omits half of v11: to keep you in all your ways.  But it is a classic misrepresentation of what God is saying, classic in that people today use this same Psalm in a similar fashion.  Psalm 91 is about God, our refuge.  He does promise to care for His own.  Satan’s temptation, taking Jesus to the pinnacle of the temple, put Jesus in the driver’s seat.  It made Him sovereign over His Father. This very thing had happened in the wilderness with Israel.  In Exodus 17:1-7 the Israelites complained because thre was no water.  Moses rightly charged them, not only with contending with him (why have you brought us out here to die?), but with the more fundamental sin: Why do you tempt the LORD (17:2).  He even called the place “Massah” which means tempted.  Jesus quotes Deut. 6:16 which says, in its entirety, You shall not tempt the LORD your God as you tempted Him in Massah.  He trusted in the sovereign plan of His Father, which would include the cross before He would be delivered from death after three days.

·        Matt. 4:10:  In this temptation Satan plays no games.  He is bold in telling Jesus He can have now what the Father promised to give Him at the right time. Satan says, “worship me and you can have it now.”  Jesus again quotes from Deut. 6, verse 13.  The context involves Moses telling the people, “when you enter the land and enjoy all the good things God provides, beware lest you forget the LORD who brought you out of the land of Egypt, from the house of bondage.  You shall fear the LORD your God and serve Him.  Israel, on many occasions, did what Moses warned them not to do.  They turned away from God in the “good times.”  Jesus understood there is never a time to worship anyone but the LORD God of Israel!

You will note that Jesus quoted from the early chapters of Deuteronomy, where Moses reminded Israel of the broad and fundamental conditions of God’s covenant with Israel, before he turned to the more specific statutes and judgments in Dt. 12:1.  He knew the importance of God’s will and God's uniqueness.  What Jesus was doing was passing the same tests the nation had failed.  He truly bore their burdens.

Psalm 119:25-32

In the fourth stanza we are reminded that God’s word is concerned with our “way” of life.  The goal of Scripture is not simply to give us knowledge but to change our lives, to correct us and to instruct us in righteousness that we might be mature (2 Tim. 3:16-17). 

Note that 5 verses begin with the same Hebrew word, translated “way” in v26-27,29-30 and “course” in v32.  Also note that the same word begins v25 and v31, translated “cling”.

The Psalmist begins by acknowledging his human weakness.  His soul (inner man) “clings to the dust” (v25) from which he came.  It “melts from heaviness” (v28).  He needs revival; he needs strength. 

The real battle for believers has to do with the soul, not the body (1 Peter 2:11).  In this battle the Psalmist has declared his “ways” to the Lord, as He desires us to do (Matt. 11:28; Phil. 4:6-7).  Note that God’s answer to him will come as he is taught God’s statutes (v26) and is made to understand the “way” (lifestyle) of His precepts (v27).

There are only 2 “ways” to follow. 

o Matt. 7:13-14 it is the “broad” way or the “narrow” way. 

o Psalm 1:6 it is the way of the righteous or the way of the ungodly.

o Jer 21:8 it is the way of life and the way of death.

o Psalm 119:29-30 it is the way of lying and the way of truth.

The believer is one who has already chosen the narrow way of truth.  And yet, his life is a constant struggle in the soul with the old way, the way of life he used to practice.  Thus, having chosen the way of truth, he pleads with the Lord to remove the old way of thinking and the former habits and choices.

As his soul clings to the dust, he now affirms he will cling to God’s word and will thus run the course of this life.

As we come to the word of God let us remember that its major effect in our lives is to “renew our minds” so that our way is changed (Rom. 12:2; Eph. 4:17-24).  We are too weak to make this change ourselves; we must come to the Word, and then cling to the Word.

Bring your life issues with you when you come to spend time with the Lord.  Allow the Word to convict you, renew your mind, and change your ways.

Read Matt. 3:1-3; Isaiah 40:1-3, The Voice in the Desert

It should be easy to see the connection between the ministry of John the Baptist and the voice referred to in Isa. 40.  This was exactly the ministry of John, even according to his own claim.  He came to prepare the people to receive their Messiah.

Was it appropriate for John to claim this of himself?  Looking at Isaiah 40, the context for this passage is set at the beginning of the chapter.  God speaks “comfort” to His people.  They have received double for their sins; now is time for comfort.  The voice in the wilderness is calling the people to prepare the way of the Lord so this comfort can come.

There is a question that has been raised about this.  Dennis Prager is a conservative writer and speaker.  He is full of common sense and I appreciate a lot of what he says.  Prager is Jewish.  In his book, Nine Questions People Ask About Judaism, one of the questions is, why do Jews not accept Jesus as the Messiah.  His answer is, basically, that Jesus did not fulfill any messianic prophecies.  The Messiah was to bring universal peace, and after nineteen hundred years it hasn’t happened. (JFJ, p1)

Relating this to Isa. 40:3, we could ask: where’s the comfort for Israel?  If John the Baptist was the desert voice, and he was preparing the way for Jesus and comfort for Israel, Israel did not and has not experienced that comfort yet.  This is the way the rabbi’s understood the passage.  According to both the Ibn Ezra (Rabbi Ezra son of Avraham), and Rashi (Rabbi Shlomo son of Itzhak), two very prominent 11th century Jewish commentators, the [divine] voice is proclaiming that the return to Jerusalem is imminent and that the road should be cleared and prepared.

If you have studied the Bible that includes the New Testament (although we believe the OT actually agrees with this) you likely understand the Christian answer.  The comfort and universal peace is still going to come.  But for now, because Israel rejected their Messiah, they live in blindness; but the day of salvation will come.

Blindness in part has happened to Israel until the fullness of the gentiles has come in.  And so all Israel will be saved, as it is written: The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them, when I take away their sins. (Rom. 11:26-27)

When we say the OT agrees, we are basing this on the fact that Paul quoted from Isaiah 59:20-21.  There is no disagreement.  However, neither the OT nor John the Baptist understood fully how this would happen.  When things were falling apart (John was in prison and Jesus was experiencing growing opposition) John sent to ask Jesus if He truly was the One (Matt. 11:3).  Like the other prophets before Christ, John did not understand how the prophecies of Messiah’s suffering and glory would be played out in history (1 Peter 1:10-12).  The time of glory will come, when Israel will be truly comforted.  The delay does not mean failure by the Messiah nor His prophet of preparation, John.  God is faithful.  The day will come!

Day 5, Read Matt. 2:16-18; Jeremiah 31:15-17, Rachal Weeping

Here we have, not so much a Messianic fulfillment, but rather a fulfillment of a prophecy that concerned Israel.  A study of the context of Jeremiah 31 shows what Matthew is referring to.  Jeremiah is speaking of the suffering of Ephraim, and thus of the northern kingdom of Israel in general.  By Jeremiah’s time they have been cast into the times of the Gentiles, the time when Israel is ruled by the nations.  It is a time of great suffering.  Israel is unable to defend themselves.  Ephraim, being a son of Joseph, was then also the grandson of Jacob and Rachel.  Thus the suffering under the nations is seen in Rachel’s weeping for her children.

At the time of Jesus’ birth it is still the times of the Gentiles (and is to this day).  What happened in Bethlehem was at the hands of the evil Herod.  It is yet another great time of suffering and Rachel is weeping again.  What this shows us is that Matthew understood what was going on in the world of the Jews in the first century.  They are being chastised for their rebellion and abominations against the Lord.  As terrible as is the slaughter of the innocents, it is the way life is for the Chosen People in the time of Jacob’s trouble.  Yes, Matthew was accurate, that this was a fulfillment of Jer. 31:15.

Read Matt. 2:22-23; Isaiah 11:1-2, The Nazarene

Here is another fulfillment that might be hard to find.  But in the end it is quite a wonderful thought.  There is no place, in the OT, in the typical English Bible that says, He shall be called a Nazarene.  But I am telling you, it’s there.  In Isa. 11:1.

It helps to know a little Greek and Hebrew.  “Nazareth” is natzaret.  “Nazarene” is natzaraios.  In Isaiah 11:1 “Branch” is netzer.  That might be about all we need to understand why Matthew saw the settling in Nazareth as significant.  Also, the Hebrew term has, at times, a sense of being hidden, that it is not significant enough to be seen.  That also speaks of our Lord who was despised by men and rejected. 

By the way, the title Branch is also used of the Messiah in Isa. 4:2; Jer. 23:5; 33:15; Zech. 3:8 and 6:12.  The term there is different, Heb. tsemach.  The meanings are similar, although tsemach can be used literally while netzer  is symbolic.

We have already noted that Isaiah 7-12 is the Immanuel Prophecy, and 11:1 is part of that.  The Child Immanuel, on Whom the government will sit, and Who is so wonderfully described in 9:7, is also the descendent of Jesse, the father of David.  To Matthew this is amazing, and should be to us as well.  Here is Jesus, son of Mary, step-son (?) of Joseph, who lived in Nazareth until they had to make an emergency trip to Bethlehem, an emergency trip that fulfilled the prophecy of being born in Bethlehem and revealed at Migdal Eder.  Then there is an emergency trip to Egypt, showing Jesus’ identity with the Nation.  Upon returning it’s not wise to go back to Bethlehem but instead they go to Nazareth.  Diversions.  Emergencies.  Yet Matthew is telling us it all fits.  Nothing was outside the purview of the Sovereign God.

Matt. 2:14-15; Num. 24:7-9; Hosea 11:1-4, Called out of Egypt

This prophecy is not quite as clear as the first two.  But we believe it is still a very true statement about the Messiah, about Jesus of Nazareth.  The question is: what OT passage was Matthew referring to?  Let us consider two scriptures.

·        Numbers 24:7-9:  This passage does not have the exact wording as Matthew 2:15.  The prophet Balaam, though a perverted man, was speaking for God.  The King of Midian wanted him to curse Israel but he couldn’t because God wouldn’t allow him.  In this passage he does speak specifically of a great king in Israel whose kingdom will be exalted, who shall consume the nations.  It is reasonable to see this as a Messianic prophecy.  In his fourth prophecy (Num. 24:15-24) Balaam is even more clearly Messianic (24:17).  Two “Targums” (Jewish writings/paraphrases from after 70AD, generally in Aramaic as use of the Hebrew language began to disappear) recognize these passages as Messianic (JWE, pp309f, 430f).

What is of interest is the phrase in 24:8: God brings him out of Egypt.  The nation had not yet entered Canaan, and could be described in terms of having left Egypt. But the phrase is singular and refers to the king with the exalted kingdom.  Balaam might have spoken this way so as to show the identification of the great king with the nation, that the king is one of them, having his ancestry in Egypt with the rest of the nation.

·        Hosea 11:1-2: The wording in this passage makes it seem more likely that Matthew was referring to this rather than the Numbers passage.  But the question is even more significant as to why he saw this as Messianic.  Clearly Hosea is talking about the nation that was called out of Egypt and went on to worship the Baals and carved images.  I personally favor this passage as the one Matthew refers to.  And I believe what he sees (by the Holy Spirit, and perhaps Jesus taught the disciples this after His resurrection) is a filling out of what John says: He came unto His own (John 1:11).  In the flight to Egypt we see Jesus’ connection with His people, the ones He came to seek and to save.  Jesus’ coming to earth was a critical time for Israel.  God had called them out of Egypt to be His people.  But more often than not, they were seeking the Baals and other carved images.  The days of Jesus’ earthly ministry were the best opportunity ever for God’s people to fulfill the purpose He had for them.  In that sense Hosea 11:1 was being fulfilled.

The idea of Jesus fully identifying with those He came to save is an important Bible doctrine.  We see it in Philippians 2:5-11 in Jesus’ humbling Himself and then being highly exalted by His Father.  It is clearly explained in Hebrews 2:9-18 where Jesus, the true Man, is made a little lower than the angels, so that He might suffer death for us.  But then He is crowned in glory and honor.  It is also underneath 1 Corinthians 15 and Romans 5:12 in the first and last Adam.  For as in Adam all die, even so in Christ all shall be made alive (1 Cor. 15:22).  Oh, what grace!  That He became one of us that we might become one with Him and the Father (John 17:23).

Matthew 2:6; Micah 5:1-4, Born in Bethlehem

This is a most amazing prophecy of Messiah.  First, let us establish the context in Micah.  Micah proclaimed coming judgment on Samaria and Jerusalem (Ch. 1-3).  Then he turns to the “latter days” and describes the magnificent Kingdom of Messiah (4:1-5).  Then he shows how the chastened nation gets to the place of triumph over the nations.  “In that day” (i.e. the day that leads to Messiah’s Kingdom) God will use the weak to do this (4:6-8).  At a time when Israel is not ruled by a Davidic king (4:9), is in Babylon (4:10), with many nations against her (4:11), nations that don’t understand what God is doing (4:12), at that time He will gather them (4:13).  While the nations are striking Israel (5:1) God will use an insignificant town, Bethlehem, to bring forth the One who will be ruler of Israel, Whose goings forth are from everlasting (5:2).

If you wonder whether the Jewish Rabbi’s considered this a Messianic prophecy you are in for some wonderful surprises. 

·        First, of course, Matthew indicates that the Jews of the day knew all about this prophecy (Mt. 2:3-6; cf. also John 7:42).  It is clearly Messianic as it speaks of a King who is Ruler in Israel, whose reign extends to the ends of the earth (5:4).

·        In addition, there is Rabbinic tradition concerning Migdal Eder, the “tower of the flock” (Micah 4:8).  The first reference to this tower (it may not have been a town but just a guard tower for the flocks of sheep in the area) is in Gen. 35:21, as being near Bethlehem and the place where Rachel died.  Tradition agrees that the flocks in this area, for one thing, were associated with the temple worship, for use with offerings and especially Passover.  That is a remarkable connection to “the Lamb of God who takes away the sin of the world.”  The Mishnah also declares that this tower was to be the place where the Messiah would first be revealed, which of course fits perfectly with the story in Luke when the angels announced to the shepherds. (AE, p220f [A. Edersheim, The Life and Times of Jesus the Messiah])

·        Furthermore, Micah 5:2 indicates the Messiah is the Lord Himself.  There is no other way to interpret the description, and that, of course, fits the truth about Jesus.  What is interesting is there were rabbis who recognized, from this passage that the Messiah had a “pre-existence.”  Again, this truth fits Jesus of Nazareth (Jn. 1:1-18).  (JFJ, p4f)

What a wonderful Savior we have in Jesus Christ.  Every facet of Micah’s prophecy was fulfilled in Jesus: the Everlasting One, born in Bethlehem, announced at Midgal Eder, the tower of the flock.

Read Matthew 1:20-23; Isaiah 7:10-17, Born of a Virgin

It is Matthew’s commentary, so to speak, that relates the prophecy of Isa. 7:14 (Mt. 1:22-23) to the words the angel spoke to Joseph concerning Mary (1:10-21).  Was Matthew justified to make this connection? 

·        It is important to understand that Isa. 7-12 is a cohesive unity, referred to as “The Immanuel Prophecy.”  A quick perusal of these chapters shows that the prophet deals with both the immediate situation (the Assyrian menace, 7:1-9; 10:5-19) as well as the glorious Kingdom of the Messiah (e.g. 9:6-7; 11:6-9; 12:1-6).  There is more than one reference to “Immanuel.”  In Isa. 8:8 Isaiah says the land will belong to Immanuel.  Isa. 8:10 indicates that the meaning of the name Immanuel (God with us) is part of the message.  Further there are other references to this Child (especially 9:6-7 and 11:1, the Rod from the stem of Jesse).  Matthew actually draws four fulfilled passages from the Immanuel Prophecy: Mt. 1:23 and Isa. 7:14; Mt. 2:23 and Isa. 11:1; Mt. 4:13-16 and Isa. 9:1-2; Mt. 13:10-17 and Isa. 6:9-10.

·        Isa. 7-12 is not a hopeless, confusing section of Scripture if one merely pays attention to the wording.  One illustration of this is Isa. 7:10, “Moreover.”  Isa. 7:1-9 involved Isaiah and his own son, Shear-Jashub.  That young man was a sign to King Ahaz in that his name meant, “A Remnant Shall Return.”  Verse 10 indicates that while Isaiah continues to speak with the King, there is movement in the conversation.  He tells Ahaz to ask for a sign, no matter how hard it might be (v11).  Ahaz refuses (v12).  So Isaiah says that God Himself will give a sign.  The context indicates that this sign is going to be something extraordinary, something in the depth or in the height above, something that God will do.  The amazing event has to do with a virgin having a son.  It cannot be a reference to Isaiah’s wife because she has already given birth to a son.  King Ahaz also had a son by this time, Hezekiah, as the historical record indicates (2 Ki. 16:1-2; 18:1-2).  So who was this woman who would be with Child?

·        Jewish scholars today claim that the Hebrew word used by Isaiah refers simply to a “young woman” (Heb. almah).  They further claim that if Isaiah means to refer to a virgin he would have used a different term (Heb. bethulah), which is a term that always refers to a sexually pure woman.  However, in the Bible, almah never refers to a married woman and is always used of a young woman whom, in that society would usually have been a virgin.  In addition, the Jewish scholars of Alexandria who translated the Jewish scriptures into Greek translated almah as a “virgin.”  There is additional evidence of the use of almah as referring to a “virgin” in the time of Isaiah (for a good explanation see the online article entitled Messianic Prophecy in the bibliography). 

We have sought to explain the meaning of the term in Isa. 7:14 as being properly translated by Matthew in 1:23.  Further, we have described the context (Isa. 7-14) as being a perfect place to expect Messianic prophecy.  As we have said, we will come back to the Immanuel Prophecy three more times in these studies in Matthew.  We should not be surprised at the thought of the Messiah being a “Child.”  The first Messianic prophecy (Gen. 3:15) promised the seed of the woman, Eve.  It appears that Eve was looking for a child and wondered if Cain (Gen. 4:1) or Seth (Gen. 4:25) might be the promise of a Child who would remedy the issue of sin and guilt. 

Read Matthew 1:20-23; Luke 24:44-49, The Prophets Fulfilled

Sprinkled generously through the Gospel of Matthew are “formulas” similar to what is found in Matt. 1:22: So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying.  Matthew, being the gospel written with the Jewish audience in mind, likes to call attention to events in Jesus’ life and ministry that fulfilled Old Testament prophecies. 

Statements like this draw attention to the inspiration of the OT.  God was speaking through His prophets.  Sometimes it was Jesus Himself who called attention to these things.  The Son of Man indeed goes just as it is written of Him … How then could the Scriptures be fulfilled, that it must happen thus? … All this was done that the Scriptures of the prophets might be fulfilled (Mt. 26:24,54,56).  Jesus is using these fulfillments as confirmation that the Scriptures are to be believed, as well as confirmation that He is the One of whom they spoke!

Given these truths, it is no surprise that these fulfillments are often under attack.  One theory is that the story of Jesus was “spun” by His disciples, that they used various OT passages and twisted them to make them fit something about Jesus.  We are always concerned for the Body of Christ today, that people trust the Scriptures, Old and New Testaments, as the words of the One and Only True God. 

Another fact is that many believers struggle with some of these connections between the Old and New.  It is not that they deny a fulfillment of prophecy; it is that they look at the OT passage and the NT fulfillment and have a hard time seeing the connection.  It may, in fact, seem that Matthew, for example, just pulled some words out of Scripture that sound like what Jesus did.  The fact is that most often the Apostles hadn’t seen the OT passage as applying to the Messiah until after the event occurred, or perhaps after Jesus Himself explained it to them, which He did between His resurrection and ascension (Luke 24:44-49).

Here is another thing to think about.  Some (not all, but some) of these fulfilled prophecies were not acknowledged by Jewish Rabbis leading up to the time of Christ.  Wouldn’t you expect at least one Rabbi, in the study of the Tanakh (the Hebrew Bible, what Christians call the Old Testament), to recognize the Messianic nature of each of the prophecies Matthew calls to our attention?  For some, that is a stumbling block.  If the OT audience (Israel) didn’t see it how can they be held accountable for rejecting Jesus as their Messiah?

What do you think?  Are Matthew’s claims of fulfilled Messianic prophesies to be believed?  Were he and the other apostles spin doctors?  Our primary purpose will be to examine the context and words of the OT passages to see if they fit the context of the fulfillment in the NT.  But we will also examine the Jewish teaching on a few of these prophecies.  We believe the end result will be stronger faith in the veracity of Scripture and the exaltation of Jesus Christ.

Psalm 119:17-24

For us to benefit from the word of God we must approach the Word properly.  That is the subject of this stanza.

First we will need God’s bountiful supply if we are to live according to God’s word (v17).  Apart from God’s help we cannot please God (Rom. 8:8).  We will hear the Word but not do the Word (Jas 1:22-25).

We must ask God to open our eyes to His truth (v18).  The natural man cannot understand the things of God (2 Cor. 2:14-16).  Our natural eyes cannot see spiritual truth.

At the same time we must ask God to make His truth clear to us (v19).  Living in this world where God’s people are strangers means we are surrounded by ideas and philosophies that, if brought to the Word, will actually obscure the meaning.  Remember that Jesus used parables to hide his teaching from the world but to reveal it to His disciples (Mt. 13:10-17).  Yet even then His disciples needed Christ to reveal the truth to them. 

We also need to have a deep longing for the Word in order to truly benefit from our time spent there (v20).  We cannot come to the Scriptures with the attitude we may have when we read the newspaper.  We must have an eagerness to study, to concentrate, to learn and for that we need God’s abundant supply.  It is true that often, as we begin to read the Bible that the longing will grow within us.  But that is God’s work, and we are dependent on Him for it.

The remaining verses tell us that we will benefit more from the word of God if we come expecting it to be beneficial.

o God’s word will give you confidence when dealing with the self-confident people around you who stray from the truth (v21).

o Obedience to God’s word will give you a right view of yourself when you are put down by others (v22).

o Even when great and powerful people speak against you and against God, meditation on His word will sustain you (v23).

o God’s word will provide accurate counsel in the issues of life as you delight in it (v24).

Let us come to Scripture with humility and with great expectation.  Seek God’s bountiful supply as you begin your times with God and trust Him to accurately and perfectly meet your need each day.

Read Luke 2:1-7, Accuracy of Luke’s Christmas Story

In our last post we listed several things about Luke’s Christmas story that have had easy confirmation in history and archaeology (existence of Herod, Quirinius, etc.).  But there are a couple of statements by Luke that are called into question by many.  One is the date of the census; the other is the governorship of Quirinius.  For some, the dates for these things do not fit the date range allowable for the birth of Christ. 

Let me say why we are wanting to speak to these issues.  It is not because I am an expert in these matters.  My knowledge comes from others who are expert and for that reason I am going to let you know my sources upfront so you can search them yourself.  They can all be found for free on CCEL (Christ Classics Ethereal Library).

·        Albert Barnes in Barnes New Testament Notes, his commentary on Luke 2:2.

·        W. M. Ramsey, Was Christ born in Bethlehem, Ch. 11, Quirinius the Governor of Syria.

·        The Schaff Herzog Encyclopedia of Religious Knowledge, article on Quirinius.

In addition, I have been enjoying a relatively new publication, the Zondervan Handbook of Biblical Archaeology by Randall Price.  It gets me started on topics I can then search out elsewhere.  This post will be brief.  Search these other tools if you wish to pursue it further.

But now, back to why we are speaking to these issues.  The reason is that this gives us an opportunity to see how archaeology and historical sources cannot be the final word on the truth of the Bible.  Time for more digging in the dirt or digging in the Scripture so often shows the Bible’s record to be true. 

Ø The census.  History confirms registering of people was reinstated by Augustus, and he was the first emperor to extend them to the provinces which would include Judea.  Egyptian Papyri have confirmed these happened every fourteen years.  Papyri concerning the 104AD census noted that people were required to return to their hometown.  Another papyri on the 48AD census detailed what information was required (age, physical appearance, etc.).  History confirms that the 6AD census involved a revolt of the Jews, an event mentioned in Acts 5:37.  But the census prior to 6AD would have been around 8BC, and that is too early for the time of Jesus’ birth.  Further evidence has revealed that there was a special registration in Judea that would have been around 3-4BC.  This additional registration came about because of the failures of Herod’s successor Archelaus (Matt. 2:22), which brought about a new relationship with Augustus, requiring a separate registration and oath to Caesar.  Problem solved.  Luke’s reference to this being the first one under Quirinius may, in fact, be very accurate.

Ø Quirinius, governor of Syria.  There are etchings found that indicate that Quirinius was in fact governor of Syria.  No question about that.  But history indicates he was governor of Syria either too early (12-10BC) or too late (3-6AD) for the time of Jesus’ birth (c.4BC).  But there is an interesting situation.  During the time between Quirinius’ two sessions as governor he also served, in effect, as a co-ruler of Syria, having charge of the military and other responsibilities.  He may have carried out his responsibilities while not being in Syria.  This was not a totally unique situation; it was known to have happened at other times in the Empire.  He was governor in 6AD for that census; he may have been co-ruler at the time of the earlier census, and thus what Luke calls “the first census” under Quirinius.  Furthermore, Luke, who is writing some years after Jesus’ had risen from the dead and ascended into heaven, happens to use the “participle” in 2:2: Quirinius was governing Syria.  This gives his action a sense of something that was “ongoing” and not necessarily an action at one specific time.  That would fit the overall governing of Quirinius carried out in different modes, if you will. 

Luke is known, both in his Gospel and in Acts, to write with great precision when it comes to the historical context of which he writes.  Don’t be surprised at this.  While this is Luke’s emphasis, it is true all over Scripture.  God protected His prophets and the Apostles so that everything they wrote was accurate.  We hope you are encouraged that the Bible is true, not because history or archaeology say so, but because it is the Word of God.  God, who cannot lie, did not lie in His Word.  What we have seen here is that Luke was not only not mistaken; his words were actually painstakingly accurate.

Read Luke 1:1-4; Context of the Christmas Story

Recently we spoke on the context of the Christmas story in each of the Gospels.  Generally, the opening verse(s) of each of the four Gospels gives an idea of the context of that particular Gospel.  For example, Mark has no Christmas story because his context is the Roman world.  He presents Christ as the Servant and no one cares about the birth details of a servant.  The key word “immediately” (AV straightway) appears several times in Mark 1 and is a word that fits the context of the Messiah Slave.

Matthew begins, the book of the genealogy of Jesus Christ.  You can’t miss the connection with Genesis where phrases similar to this appear, giving the order of the book.  The context of the Christmas story is the way it fits into the course of history, and especially the Messianic lineage from Adam and Eve to Noah to Shem to Abraham to Isaac to Jacob to Judah. 

John also does not have any of the stories of the birth of Christ.  But he begins, In the beginning was the Word.  His context for writing about Christ is seen in His Deity, the way the Eternal Word became flesh and dwelt among us. 

The context for Luke is also clearly stated: an orderly account … that you may know the certainty of those things in which you were instructed (1:1-4).  His point is to set the record straight, if you will.  The result is that, in the story of Christmas, Luke contains several parts of the story that required Him to talk to eyewitnesses, or at the least, people who spoke with eyewitnesses.  Luke emphasizes historical and geographical facts: the days of Herod (1:5), priestly divisions (1:8), Nazareth of Galilee (1:26), the hill country of Judea (1:39) and the shepherd’s fields (2:8).  These are real people and real places. 

Perhaps Luke is concerned with the context of world, and the worlds approach to stories such as the story of Jesus’ birth.  Luke’s world, like our world, tended to see the story in the context of certain biases. 

·        There is the bias of “rationalism” which cannot allow for the supernatural.  A virgin birth, for example, is out of the question for this kind of person.  In Scripture the supernatural is spoken of often, involves events open for many to see, and are critical proofs of message of Scripture.  In addition, since we are speaking of the Word of God we actually expect there to be records of supernatural events.  To this bias we simply say that it is foolish to assume that whatever we can’t explain is not real.  It makes more sense to expect these types of events.

·        Second, there is an “archaeological” bias by which we refer to the idea that, if archaeology hasn’t found it, then it likely doesn’t exist.  It is easy to say, as many do, that science is the bottom line of truth.  But to be honest, archaeology as a science is still a work-in-progress.  When archaeology speaks today of things found that are hundreds and thousands of years old, one must always remember we are seeing yesterday through today’s filters.  If the Bible speaks of an event or person or situation in ancient times it is sensible to listen to the Bible.  We have appreciated this about archaeology conducted by people of Israel these days.  They learn from the Bible about places and events and this often helps them know where to start digging.  In addition, there are many illustrations of cities or people that were thought not to have existed because archaeology and history had no record, only to find in a later dig that they did exist.  It is foolish to have the idea that archaeology is greater than the Bible or that the Bible’s statements of history are unreliable.

·        Third is the “mythological” bias.  Since there are older stories found in mythology that are “similar” to the stories of Scripture, and especially the birth of Christ, it is assumed that the more recent story of the Gospels was taken from the older stories of mythology.  There are ancient myths (and they are certainly myths) of gods and goddesses and child gods found all over the world.  The god dies; the goddess somehow is impregnated by the dead god; the child born is a savior of some sort.  This would have been something very prevalent in Luke’s world.  These mythical stories are not like the story of Scripture; they only seem similar on a very surface level.  Further, Scripture insists on presenting a factual story.  It includes history, geography, governmental leaders by name, aspects of specific societies, and precise language where mood, tense, person, number and parts of speech must be recognized.

We have not gone into specific detail to deal with these things.  As is often said, this might be “above our pay grade.”  However, we have said all this to lay a foundation for the next post where we will consider the veracity of Luke’s Christmas story.  He claims to be striving for accuracy.  Did he achieve this?