Feb 22, 2017 | Blog
The Sermon on the Mount is a collection of sayings and teachings of Jesus, which emphasizes his moral teaching found in the Gospel of Matthew (chapters 5, 6, and 7).
When Jesus ascends a mountain, and begins to address the crowds (verses 1-2), the reader is expected to make the connection to another teacher (Moses), and another mountain (Sinai). And soon enough, Jesus will complete that picture by offering instruction in righteousness — the Sermon on the Mount will have plenty to say about what we, as kingdom people, should and should not do.
But that’s not how his famous sermon begins. It begins with a list, but not with a list of “thou shalts” and “thou shalt nots.” The list we find here is in the indicative mood, not the imperative. It is description, not prescription. Jesus is not insisting that we become people who starve to see justice done (verse 6) — I suppose you either do or you don’t. What he is saying is that such people are blessed of God. God looks upon such people with favor. God’s eye is on them; they will be happy in the end. This, says Jesus, is the way things are.
The Beatitudes are eight blessings in the Sermon on the Mount in the Gospel of Matthew. Each is a proverb-like proclamation, without narrative, “cryptic, precise, and full of meaning. Each one includes a topic that forms a major biblical theme”. The Beatitudes begins with the word “Blessed.” The word means more than “happy,” because happiness is an emotion often dependent on outward circumstances. “Blessed” here refers to the ultimate well-being and distinctive spiritual joy of those who share in the salvation of the kingdom of God.
The Beatitudes begins at verse 3 thru verse 12, but Jesus, the great teacher, continues to teach through chapters 5-7. Read these chapters slowly and learn from Jesus’ Words. Following are a few highlights:
Salt and Light: “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (verses 13-16).
Love for Enemies: “You have heard that it was said, ‘Love your neighbor[i] and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven” (verses 43-44).
Ask, Seek, Knock: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (chapter 7:7-8).
Judging Others: “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (chapter 7:1-2).
Remember, the Word of God is “A lamp unto our feet and a light unto our pathway.”
Feb 20, 2017 | Blog
The Beginning of the Galilean Campaign – Jesus Begins to Preach:
‘“When Jesus heard that John had been put in prison, he withdrew to Galilee. Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali— to fulfill what was said through the prophet Isaiah “Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles—the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned.” From that time on Jesus began to preach, “Repent, for the kingdom of heaven has come near.”’ (v. 12-17)
Verses 15-16: We read another Messianic prophecy from Isaiah. Jesus spent most of his public ministry “in the area of Zebulun and Naphtali” (v.13), which is north and west of the Sea of Galilee.
Unlike the Gospel of John, Matthew does not identify Jesus as the light of the world. Nonetheless, the prophecy from Isaiah makes clear that Jesus’ return to Galilee will be the occasion for those who sit in darkness to see “a great light” (Matthew 4:16-17). No doubt Jesus’ ministry of teaching and healing is the basis for that light.
Verse 17: Repent! Jesus began his public ministry with the same message as that of John the Baptist (3:2). The people must repent because God’s reign was drawing near in the person of Jesus.
The Calling of the First Disciples – Jesus calls people as they are, from where they are, being who they are: As Jesus walks beside the water, the soon-to-be-disciples are engaged in their everyday jobs: earning a living for themselves and their families by fishing in the Sea of Galilee. They are probably at the lower end of the socio-economic ladder; their work is dirty and physically challenging, and it demands their attention from sunup to sundown.
Jesus does not seem to be bothered by their grimy fingernails, their wet and dirty clothing, not even by their low social status or lack of political power. The One with the kingly pedigree (see the birth narrative) does not demand that they shower up before joining his mission, nor does he ask questions about their education, their abilities, nor their availability for an extended time away from home.
To Simon and Andrew, Jesus promises to expand their skills: these men who cast nets for fish will one day catch people, instead. As for the sons of Zebedee, James and John, they receive only a call: no hints about what follows, no details about the mission, no promises of success. Remarkably, all four of these people, just as they are, follow after this stranger who interrupts their daily routine. All that is asked of them at this point is simply that they follow: as they are, from where they are, being who they are. As is true for the followers of Jesus who come after them, the meaning of their choice will unfold only over time.
Verse 23: Teaching…Preaching…Healing – This is the beginning of Jesus’ threefold ministry. The synagogues provided a place for him to teach on the Sabbath. During the week, he preached to larger crowds in the open air.
Feb 19, 2017 | Blog
“Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. After fasting forty days and forty nights, he was hungry. The tempter came to him and said, “If you are the Son of God, tell these stones to become bread.” (v. 4:1-3).
Temptation is a fundamental desire to engage in short-term urges for enjoyment, that threatens long-term goals. In the context of some religion, temptation is the inclination to sin. Temptation also describes the coaxing or inducing a person into committing such an act, by manipulation or otherwise of curiosity, desire or fear of loss.
The significance of Jesus’ temptations, especially because they occurred at the outset of his public ministry, seems best understood in terms of the kind of Messiah he was to be. He would not accomplish his mission by using his supernatural power for his own needs (first temptations), by using his power to win a large following by miracles or magic (second temptation) or by compromising with Satan (third temptation).
Jesus had no inward desire or inclination to sin, for these in themselves are sin. Because he was God he did not sin in any way, whether by actions or word or inner desire (2Co 5:21; Heb 7:26); 1Pe 2:22; 1Jn 3:5). Yet Jesus’ temptation was real, not merely symbolic. He was “tempted in every way, just as we are—yet was without sin” (Heb 4:15).
Jesus’ forty days in the desert echo Israel’s forty years there. Like the people of Israel in their exodus from Egypt, Jesus is out in the wilderness, hungry and tempted. “If you are the son of God,” the devil says, “command these stones to become bread.” In other words, if you really are either royal or divine, prove it by using your power to your own benefit. What kind of god sits around listening to his stomach growl instead of showing off his power and feeding himself? What kind of king ever goes hungry?
In the final temptation, the devil promises to give Jesus all the kingdoms of the world if only Jesus will worship him. The implications are stunning. The devil assumes that all authority in the world belongs to him, to give to others as he chooses. But Jesus orders Satan to leave, saying, “Worship the Lord your God, and serve only him” (Deuteronomy 6:13).
Jesus has come not to rule Satan’s kingdom, but to proclaim and to bring the reign of God. After the resurrection, Jesus will receive all authority in heaven and earth (Matthew 28:18), but it will be God’s gift, not Satan’s.
“Then the devil left him, and angels came and attended him” (v.11). The wilderness tests of the Temptation account are not a one-time ordeal to get through, but they are tests of preparation for the choices Jesus makes in his earthly ministry. Finally, Jesus as the one who remained faithful in temptation became the model for all believers when they are tempted. God surely tests his people, but it is the devil who surely tempts to evil.
Feb 16, 2017 | Blog
John the Baptist the Forerunner (3:1-12): In those days John the Baptist came, preaching in the wilderness of Judea and saying, “Repent, for the kingdom of heaven has come near.” This is he who was spoken of through the prophet Isaiah: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him’” (verses 1-3).
John the Baptist Prepares the Way: John the Baptist was born 7 B.C. to Zechariah, a priest, and his wife Elizabeth (see Lk 1:5-80). John the Baptizer is a colorful prophetic figure who introduces the story of Jesus in all four Gospels. He dresses like Elijah, and he sounds like Isaiah or Amos. In both the Matthew and Mark accounts, John is introduced to us as the fulfillment of Isaiah 40:3. All three Synoptic Gospels quote Isaiah 40:3 (Luke quotes two additional verses) and apply it to John the Baptist.
John the Baptist message is one of repentance, or metanoia, to use the Greek word. It refers to far more than saying one is sorry for past sins, far more than mere regret or remorse for such sins. It refers to a turning away from the past way of life and the inauguration of a new one, in this case initialized by an act of baptism.
The Baptism of Jesus (3:13–17): “Then Jesus came from Galilee to the Jordan to be baptized by John. But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?” Jesus replied, “Let it be so now; it is proper for us, to do this to fulfill all righteousness.” Then John consented.”
This occasion marked the beginning of Christ’s Messianic ministry. There were several reasons for Jesus’ baptism: 1) The first, mentioned here, was “to fulfill all righteousness.” The baptism indicated that he was consecrated to God and officially approved by God, as especially shown in the descent of the Holy Spirit (v. 16) and the words of the Father (v.17; c.f. Ps. 2:7; Isa 42:1). All of God’s righteous requirements for the Messiah were fully met in Jesus. 2) At Jesus’ baptism John publicly announced the arrival of the Messiah and the inception of Jesus’ ministry (Jn 1:31-34).
OUTLINE – Monday, February 20- February 26, 2017
His Temptation (4:1–11)
Jesus’ Ministry in Galilee:
The Beginning of the Galilean Campaign (4:12–25)
The Sermon on the Mount (chs. 5–7)
A Collection of Miracles (chs. 8–9)
Feb 16, 2017 | Blog
The Magi Visit the Messiah (2:1-2): “After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him”
The Magi also referred to as the (Three) Wise Men or (Three) Kings, were a group of distinguished foreigners (Gentiles) who visited Jesus after his birth, bearing gifts of gold, frankincense and myrrh. Matthew shows that people of all nations acknowledged Jesus as “king of the Jews” and came to worship him a Lord.
The Magi did not visit Jesus at the manger on the night of his birth as did the shepherds. They came some months later and visited him as a “child” in his “house.” The three gifts (gold, incense and myrrh) perhaps gave rise to the legend that there were three “wise men.” But the Bible does not indicate the number of the Magi, and they were almost certainly not kings.
The Escape to Egypt (2:13-14): “When they had gone, an angel of the Lord appeared to Joseph in a dream. “Get up,” he said, “take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.
Hence, the holy family received the messages and heeded the warning immediately (verse 14). The flight to Egypt was unexpected in so many ways. What a change in circumstances in such a short period of time. Now that the baby Jesus has received symbolic and important gifts from some pretty unusual visitors, the family must run for their lives (verses 13-14). Fleeing Herod, who wants to destroy the young Messiah, is their only option (verse 13). We know that some time has probably transpired since the birth but the trip must have been fraught with fear and danger as they looked over their shoulder virtually every step of the way.
However, getting to Egypt did not stop the executions back at home as Herod tried to find and kill the holy child (verse 16). The story of the flight from Egypt and the killing of innocent boys under the age of two in Bethlehem and the surrounding area are often called “fulfillment” texts, in that they supposedly fulfill OT texts and prophesy (verses 15, 17). While the “fulfillment” of these texts in this passage is limited at best, the text makes clear that this event was not ordained by God — it was ordered by Herod. These acts are not “fulfillment” of God’s desires; these are examples of human fear, power seeking, anger, and evil (verse 16).
Return to Nazareth (2:19-23): Nazareth, a rather obscure town, nowhere mentioned in the OT was Jesus’ hometown (13:54-57; see Lk 2:39; 4:16-24; Jn 1:45-46). Mary and Joseph went there to live after the Lord appeared again to Joseph in a dream. This fulfilled what was said through the prophets: “He will be a Nazarene.”
Feb 14, 2017 | Blog
Jesus’ Birth (1:18-24)
God’s unfolding plan for the salvation of humanity – “This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matthew 1:18-19).
There were no sexual relations during a Jewish betrothal period, but it was a much more binding relationship than a modern engagement and could be broken only by divorce (see verse 19). In Deuteronomy 22:24 a betrothed woman is called a “wife,” though the preceding verse speaks of her as being “pledged to be married.” Matthew uses the terms “husband” (v.19) and “wife” (v. 24) of Joseph and Mary before they were married.
The Messianic Connection: “But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins” (Matthew 1:20-21).
The phrase “in a dream” occurs five times in the first two chapters of Matthew (here; 2:12-13, 19, 22) and indicates the means the Lord used for speaking to Joseph. “Son of David” – perhaps a hint that the message of the angel related to the expected Messiah.
The Fulfillment of the Prophecy: “ All this took place to fulfill what the Lord had said through the prophet: “The virgin will conceive and give birth to a son, and they will call him Immanuel (which means “God with us”). Twelve times (here; 2:15,23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:14,35; 21:4; 27:9). Matthew speaks of the OT being fulfilled, i.e., of events in New Testament times that were prophesied in the OT. This is a powerful testimony to the divine origin of Scripture and its accuracy even in small details. In the fulfillments, we also see the writer’s concern for linking the Gospel with the Old Testament (OT).
Verse 23 is the first of at least 47 quotations, most of them Messianic, that Matthew takes from the Old Testament.
“When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus.” (v. 24-25)
Notes: Messiah – “The Christ” (Greek) and “the Messiah” (Hebrew) both mean “the Anointed One” (v.17). Jesus is the Greek form of Joshua, which means the Lord saves (v. 23).
