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John The Baptist - Matt Huff by The Church of Christ Wheeler Area

Authentic Repentance through the work of the Messiah was John the Baptists message and meaning of his baptism and the incredibly deep significance of HIs ministry that Jesus affirmed.

Presence, Word, and Roadwork(Isa. 40:3–8)How do God’s people receive comfort? (Isa. 40:1–8.)_____________________________________________________An unnamed herald announces that God is coming to reveal His glory(Isa. 40:3–5). Another voice proclaims that although humans are transientlike foliage, “the word of our God will stand forever” (Isa. 40:8, NRSV).After the exile, God’s people gain back what they had received at MountSinai and then rejected all throughout their apostasy, for which they werepunished: God’s presence and His Word. These are the basic ingredients ofGod’s covenant with Israel, which were enshrined at His sanctuary in theirmidst (Exod. 25:8, 16). Because they had violated His Word, God had aban-doned His temple (Ezekiel 9–11), but He is coming back. His presence andHis eternally dependable Word bring comfort, deliverance, and hope.What preparation is necessary for the Lord’s coming? (Isa. 40:3–5.)_____________________________________________________It is not fitting for a king to be jolted by a rough road. So, his com-ing is preceded by roadwork. The more so for the King of kings! Hiscoming, apparently from the east, where He has been in exile with Hispeople as a sanctuary to them (Ezek. 11:16), would require majorrearrangement of the terrain. Construction of a literal, level super-highway through the rugged hills east of Jerusalem would be daunting,even with dynamite and bulldozers. God is the only One who can dothe work; it is He who turns “the rough places into level ground” (Isa.42:16, NRSV). But He doesn’t need a literal road for transportationbecause He has an airborne chariot of cherubim (Ezekiel 1, 9–11).The New Testament explicitly applies Isaiah’s prophecy to the spiri­tual roadwork accomplished through the preaching of John the Baptist(Matt. 3:3). His message was: “ ‘Repent, for the kingdom of heaven hascome near’ ” (Matt. 3:2, NRSV) and the baptism that he performed was“of repentance for the forgiveness of sins” (Mark 1:4, NRSV). So, theroadwork was repentance, willingness to turn away from sin, in orderto receive the comfort of God’s forgiveness and presence.Jeremiah 31:31–34 proclaimed the same spiritual message in plenty oftime for the exiles of Judah to understand the spiritual nature of roadwork forGod. In this passage, the Lord promises those who are willing a fresh start:a “new covenant” in which He puts His law in their hearts and pledges to betheir God. They know Him and His character, because He has forgiven them.Read carefully Isaiah 40:6–8. What hope can you, who fade awayas does the grass, derive from what these verses say? In whatshould they warn us against putting our trust?

Into the BookLearn From the Master TeacherRead or WatchIn recent years you may have seen advertisements for a brand of celebrity-led online classes called "MasterClass." Their pitch? If you're going to take a course, why not learn from a world-renowned expert. Let Carlos Santana teach you to play guitar. Hire Serena Williams as your tennis instructor. Make Gordon Ramsay your cooking coach. You can see the appeal. But what if your aspirations run a bit higher than improving your backhand? What if you want a master class in living? Who qualifies as the master teacher of life?In this week's reading, Matthew presents Jesus of Nazareth as the Great Instructor and invites you into a curriculum for total life training. Introducing the Master TeacherLast week we saw Jesus endorsed by angels (Matt. 1:20-21), wise men (Matt. 2:10-11), John the Baptist (Matt. 3:14), and God the Father (Matt. 3:16-17).On Monday (Matt. 4), Matthew presents more credentials, as Jesus goes into the wilderness for testing, just as the children of Israel did. But unlike Israel, Jesus passes every test (Matt. 4:1-11). Matthew continues to present Jesus as the one who fulfills the Scriptures (Matt. 4:13-16; cf. Matt. 1:22; 2:15, 17, 23), as he calls followers (Matt. 4:18-22), doing mighty works and growing in fame (Matt. 4:23-25).What does Jesus call his first disciples to do (Matt. 4:19), and what might this mean for you as Christ's disciple?Enrolling in the Master ClassOn Tuesday (Matt. 5), we dive into the Sermon on the Mount — undoubtedly one of the most influential lessons by any teacher in history. The Lord begins by painting a strikingly different picture of a blessed life than what we might expect (Matt. 5:3-11). Then he relates his teaching to the Old Testament. Jesus did not come to invalidate God's Word in the "law and the prophets" — rather, he fulfills them (Matt. 5:17-18)! He offers six antitheses, setting what "you have heard" against what "I [Jesus] say to you" (Matt. 5:21, 27, 31, 33, 38, 43). On Wednesday (Matt. 6), Jesus cautions against hypocrisy in charitable giving (Matt. 6:2-4), praying (Matt. 6:5-15), and fasting (Matt. 5:16-18). He warns us to watch what we treasure (Matt. 6:19-24) and avoid worry by trusting God and prioritizing his righteousness (Matt. 6:25-34).What aspects of the Lord's prayer (Matt. 6:9-13) can you apply to your prayer life?On Thursday (Matt. 7), the Lord teaches on judging others (Matt. 7:1-6), asking for what we need (Matt. 7:7-11), and the golden rule (Matt. 7:12). Then he wraps up the discourse by presenting our two choices — pictured as two roads (Matt. 7:13-14), two fruit trees (Matt. 7:15-20), and two houses (Matt. 7:24-27). How we respond to Jesus will determine how he responds to us (Matt. 7:21-23). Will we do what Jesus says (Matt. 7:21, 24, 26)?Watching the Master in ActionOn Friday (Matt. 8), Jesus displays his authority again (Matt. 7:28-29), this time with his deeds! Each miracle shows us a little more about Jesus and his kingdom, from the way his touch cleanses the unclean (Matt. 8:1-4) at the chapter's start, to the way demons know his identity at the chapter's end (Matt. 8:28-34). What do you notice about the people Jesus meets in this chapter?Support the Show

     The primary point of this pericope is that God will judge His people in order to purify them for future service. The pericope opens with anthropomorphic language in which God tells His people they had wearied Him with their words. In incredulity, they asked, “How have we wearied Him?” What they were saying was, “Everyone who does evil is good in the sight of the LORD, and He delights in them,” or, “Where is the God of justice?” (Mal 2:17). Apparently, some assumed God was approving of evil, while others thought He simply did not care about justice. Of course, God cares about justice. He is righteous in character and just in all His ways. God does show grace to the wicked (Matt 5:45; Acts 14:17), that they might have time to respond to Him in faith and be saved; for God “is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9); and the righteous are, at times, permitted to suffer (Job 1:1-21; 2:9-10; 2 Tim 3:12). But God will judge the wicked; if not in this life, then the next (Rev 20:11-15).The Lord responded to their comments by pointing them to the future; specifically, the time when He would send His messenger, saying, “Behold, I am going to send My messenger, and he will clear the way before Me” (Mal 3:1a). We know from the NT that this messenger is John the Baptist (Matt 11:10, 14; 17:11-12), who prepared the way for Messiah (cf. Isa 40:3-5). Then the Lord says, “And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming” (Mal 3:1b). This refers to Jesus, the Messiah. “From the historical perspective, since this is an oracle about John the Baptist preparing people for Jesus the Messiah, then the covenant must be the new covenant that Christ inaugurated in the upper room and sealed with his blood at the cross.”[1] Jesus’ first coming is only a partial fulfillment of this prophecy, which will be completed at His second coming, when He will judge the world and establish His kingdom on earth. Malachi then states, “But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap” (Mal 3:2). Jesus will come after the time of the Tribulation, and will judge His people in order to remove their impurities, (Mal 3:2b). God “will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver” (Mal 3:3a). The Levites in Malachi’s day were not leading worship as they should, and were under God’s judgment. In the future, when Christ sets up His kingdom on earth, the Levites will again serve in the temple. However, at that time, they will be refined and cleansed by the Lord, “so that they may present to the LORD offerings in righteousness” (Mal 3:3b). That future generation of priests will offer as the Lord prescribes, saying, “Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years” (Mal 3:4). Furthermore, in that day, God will judge all Israel, not just the Levites, and He will judge them for their many sins, saying, “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me” (Mal 3:5). God will judge sorcerers who seek to know the future by magical means, adulterers who are unfaithful in marriage, and those who corrupt justice by giving false testimony (Mal 3:5a). He will also judge those who oppress, either actively or passively, the most vulnerable in society, which include the common laborer, the widow and orphan, and the transient traveler passing through the land (Mal 3:5b). God’s people could know His promises were true, for they rested on His unchangeable nature, as He tells them, “For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed” (Mal 3:6). When God says He “does not change” (Mal 3:6a), He is speaking of His nature, not the course of action He may take with His people. We must remember that Israel was locked into a bilateral covenant—the Mosaic covenant—which made blessing or cursing dependent of their obedience or disobedience (see Deut 28:1-68). The Mosaic covenant was itself tied to a unilateral covenant—the Abrahamic covenant—which guaranteed Israel’s future preservation (Gen 12:1-3). God, who does not change, was faithful to purify His people in the furnace of affliction, while keeping His hand on the thermostat, so that they were not totally destroyed.   [1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 135.

Jesus says, “Among those born of women there has not risen anyone greater than John the Baptist” (Matt 11:11). Mark 1:14 records that John the Baptist is in prison. After some time (maybe a year or so) in soap opera fashion, King Herod has John the Baptist beheaded. In Matthew’s parallel story (Matt 14:12) we are told that the disciples of John report to Jesus what happened. Jesus withdraws to a solitary place maybe to contemplate His own death. Yet, the evil act of crucifixion has eternal significance. Let’s look at 5 questions from our text.

What is the significance of the ministry of John the Baptist? How does he create the bridge between the Old and New Testaments? -Jeff Durbin- May 7, 2017

December 30, 2018

God With Us: Jesus, Week 10 Tradition Crasher: Why The Religious Leaders Hated Jesus Pastor Bob explains how even beginning with the ministry of John the Baptist (Matt.3), it was clear that Jesus would meet stiff opposition from the religious leaders of His day. As His public ministry unfolded, Jesus came under fire primarily for three reasons: 1) He kept doing things in violation of the “Traditions of the Elders.” 2) Jesus came to interact with “sinners.” 3) Jesus made claims that, to the Pharisees, were blasphemous. He said and did things that only God could say and do. This message is part of our God With Us series where Pastor Bob walks us through the entire Bible.

“Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist” (Matt. 11:11). That’s high praise coming from Jesus. After all, “those born of women” pretty much includes everyone ever born! But why would Jesus give so high compliment to such a – let’s face it – bizarre character? The dude dressed in camel skin and ate locusts! And that was weird even in Bible times. Surely such high praise from the Son of God would warrant a little boasting, right? Wrong. In fact, it was John’s incredible humility that positioned him to be the perfect warm-up act for Jesus’ arrival. Join us for part three of Selfless, where we will learn the formula for humility from John the Baptist.

The ministry of Jesus and “the Gospel of the Kingdom” as preached by Him (Matt 4:17; 9:35), John the Baptist (Matt 3:2), and the Twelve (Matt 10:7) was an exclusive message directed only to the house of Israel (Matt 3:5; 10:6). To them belong “the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all” (Rom 9:4b-5)…

FOUNDATIONAL FRAMEWORK. PART 47 Foundational Truths: The Bible is God’s self-revelation. God is the Eternal, Sovereign Creator; all that He creates is good. Man is a responsible agent, held to a moral standard. Sin originates within a person, separating us from God. God declares one righteous by faith alone, apart from works. The glory of God is the centerpiece and goal of all existence. God’s glory is maximally realized in the promised, coming Kingdom. This lesson provides a sweeping look at the purpose and implications of Jesus’ early public ministry. First, some preliminary points. The term “Messiah” is not a designation that many people would use when describing Jesus. However, this particular office is highlighted in the Gospel accounts. The “hope” of Israel that was promoted by the prophets in the Old Testament was that of the coming Messiah, the One who would be the Deliverer. We may often think of Jesus as Savior, King, Prophet, or even our great High Priest, but rarely do we first choose “Messiah” as our first description of Jesus. Because this is such a prominent but overlooked designation, we must examine the word “Messiah” and consider its implications when He appears on the scene of the New Testament. The word “Messiah” is “mashiach” in Hebrew and “christos” in Greek. It means “’anointed one,’ and the idea of a messiah for Israel grows out of her ideology about a righteous king, one who would be like David. The messiah as a figure is integrally involved in Israel’s unique understanding of her place in history: their awareness from the beginning that God had chosen them to bring blessing to the nations.” The term “Messiah” deals with the idea of a “righteous king,” and this king will be the one leading the fulfillment of the Abrahamic Promise (Gen 12:1-3). Luke 2:10-11. When we use the name “Jesus Christ” we are actually pronouncing Jesus as the Messiah, being the anointed One who has the right to rule. The announcement made by an angel of the Lord to the shepherds who were watching over their sheep in Luke 2:11 would have caused a much greater stir of thoughts and emotions than we may have previously considered. He tells them, “for today in the city of David there has been born for you a Savior, who is Christ the Lord” (emphasis added). The choice of words is intentional and specific. The promised King of Israel has been born into the world! This particular title of “Messiah” encompasses all other designations for the anointed One who was to come. Edersheim writes, “the Messiah, as Representative Israelite, combined in Himself as ‘the Servant of the Lord’ the threefold office of Prophet, Priest, and King, and joined together the two ideas of ‘Son’ and ‘Servant.’ And the final combination and full exhibition of these two ideas was the fulfilment of the typical mission of Israel, and the establishment of the Kingdom of God among men.” Notice that the title of “Messiah” is inseparable from the concept of the Kingdom of God. Thus, Jesus’ arrival on the scene in first century Israel drew a much greater atmosphere of hope and excitement among the people than what we understand. The Jewish people knew that victory would be supplied by YHWH, and that His Choice One (Luke 9:35) would bring about the Kingdom, causing Israel to once again dwell in peace. Notice the picture that is painted through Isaiah the prophet. Isaiah 40:3-11. Reading through these eleven verses gives us a flavor of how the coming Messiah was viewed within the Jewish mindset. There are a few pertinent points to observe. First, we come across the portion of Scripture that is later applied to John the Baptist in the first century (v.3-5), a fact which caused the quotation of Isaiah 40:3 in all four Gospels (Matt 3:3; Mark 1:2-3; Luke 3:4-6; John 1:23). The fact that John is considered the “forerunner” of Jesus has royal implications as well. Fruchtenbaum notes, “In ancient times a herald, or forerunner, would be sent out to clear the road of obstacles or repair any pot-holes in the road prior to a journey by the king.” Second, there is an emphasis placed upon the permanency of God’s unchanging Word (Isa 40:8b). This is quoted in the New Testament as well (1 Pet 1:25). Third, there is an encouragement of public declaration regarding the Messiah’s arrival, of which they understand to be the very visitation of their Elohim (Isa 40:9d). Fourth, the coming of the Lord to establish His Kingdom is understood to be a magnificent event, noting power in “His arm ruling for Him” (Isa 40:10b), and great benefit because “His reward is with Him” (40:10c), an idea which may carry our minds to Revelation 22:12. Finally, there is a tranquility and peace that is unprecedented in this time where the Messiah will “shepherd” the people, demonstrating never-before-experienced intimacy and a gentle, nurturing spirit (Isa 40:11). This is how the concept of the coming Messiah and His Kingdom’s arrival would have been understood by Old Testament Jews. This is the future time period that they longed for incessantly (Acts 1:6)! _____________________________________ Introductions are important, for in them one sets the stage for all that is to come, providing an initial context from which to work. Sadly, many Bible scholars and preachers have missed the introduction of Jesus into the New Testament and have assumed upon His message something that was never intended, which has been seen in equating the announcement and proclamation of the kingdom of heaven with the call to believe in the Lord Jesus Christ for salvation. If one pays attention to the details of Scripture and the context surrounding each passage being studied, this interpretive distortion goes away and the plain, literal meaning of the text becomes clearer, causing us to look to the author of the passage for the meaning of the text rather than bringing our assumptions and presuppositions into the text. Sadly, the concept of the “kingdom” has suffered greatly by neglecting these basic considerations. Matthew 3:1-6. John the Baptist did not come preaching “Believe on the Lord Jesus Christ and you will be saved” (Acts 16:31). His “Good News” message was different because of the Old Testament promises that preceded the time of Jesus’ earthly arrival, and the grand goal of all history as culminating in a kingdom (Dan 7:13-14). This was a message that had been promised, explained, and (in a way through the time of David and Solomon) demonstrated so that any confusion surrounding the issue would be minimal if one would only pay attention to what had already been revealed. This was a promise that was made to the Jewish people and this is exactly the focus of ministry that is seen in the beginning of the Gospel of Matthew. John the Baptist preached, “Repent, for the kingdom of Heaven is at hand” (Matt 3:2). The direction of his preaching is seen clearly in v.5 where we are told that “Jerusalem was going out to him, and all Judea and all the district around the Jordan.” The message is precise and focused. Notice that there is an absence of elaboration on the word “kingdom.” Elaborating on this, Woods writes, “What this expression means is that the unchallenged rulership that God experiences in heaven had drawn near to the earth in the person of Jesus Christ, the long-awaited Davidic king.” An explanation of “the kingdom of heaven” would be out of place and is essentially unnecessary because of the revelation given to the Jews through the Old Testament. The Israelites knew exactly what John was talking about and they were responding to his call. John’s baptism was a baptism of repentance. This is explained by the Apostle Paul in Acts 19:4 when he states, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” John’s baptism was preparatory for the coming King. Repentance, though a hotly debated issue in evangelicalism, is a compound word meaning “to change the mind.” The call of John was for the people to change their minds so that they would not miss the Savior when He arrived. Since the confession of sins is attached to this baptism, we can safely assume that there was an acute awareness of right and wrong, giving urgency since the proclamation of John was indicating that the time of the end was near. However, the context in Matthew 3 gives a greater understanding to what exactly was in need of repentance, namely the grounds on which the Jews had been led to believe that they were acceptable unto God and should therefore be admitted entrance into the coming kingdom. Cocoris explains, “John is telling people who thought that they would enter the kingdom because they were descendants of Abraham that they must ‘Repent, for the kingdom of heaven is at hand,’ that is, they must not think that because they are descendants of Abraham they will enter the kingdom. Obviously, they must think something else, which John mentions later, but the point is that when John the Baptist said, ‘Repent,’ he meant ‘change your mind’ about what you think it takes to enter the kingdom.” This faulty assumption is pronounced by John in Matthew 3:9. For too long the Jews had been under the religious regulations of the Pharisees and Sadducees, as can been seen in something like the Talmud. While this short line of thinking could be considered a rabbit trail, it is important to understand what a first century Jew was dealing with when looking for spiritual guidance from those in authority over them. Explaining the origins of the Talmud, Feinberg writes, “How did the Talmud come into being? The interpretation of the rabbis on the Old Testament was handed down orally through the centuries. This stream of oral teaching grew broader and increased in volume as the centuries came and went. Finally, it began to exceed the powers of memory, and there was but one course left, to commit it to writing. There had been a standing prohibition against reduction of the material to writing, lest all further interpretation be stifled, but necessity decreed otherwise. The combined opinions handed down through the years were put in written form about 200 A.D. by Rabbi Judah the Prince. The work is known as the Mishnah, ‘teaching,’ or ‘repetition.’” This may be better understood as having a Bible, but also lugging around a few commentaries on the whole Bible as well. It is not the physical weight that is being emphasized here, but the mental strain for the devout Jew who is desirous of “right living” that honors YHWH. With the Talmud, and then the Mishnah, the Old Testament ran a real risk of falling by the wayside. This is much like a judge who renders a verdict based off of a prior court’s decision rather than going straight to the laws of the land. You have distortion, misguided decisions, and eventually a complete loss of direction. Sadly, it doesn’t end there. Feinberg continues, “It is the definite conviction of orthodox Judaism that all the laws were orally given to Moses at Sinai. But the Talmud consists of more than the Mishnah. The supplement to the Mishnah (there are a Palestinian and a Babylonian) is called ‘Gemara’—'supplement’ or ‘complement,’ that is, to the Mishnah. The aim of the Gemara is to interpret the Mishnah, to give the source of the teaching, the reasons for it, the explanations of obscure passages and real or seeming contradictions, and then to expand its contents by adapting it to the changing circumstances of life. Thus the Talmud consists, as to form, of Mishnah and Gemara. As to contents it comprises Halachah and Haggadah. The first deals with civil, criminal, and religious laws—it is legal to the core; the Haggadah contains non-legal Biblical exposition, homilies, narratives, legends, parables, ethical maxims, and general folklore. These two strands are not separated in the text, but are closely interwoven throughout.” Now consider that YHWH’s revelation of life, living, morals, and ethics were stated clearly in the Ten Words given at Mt. Sanai (Exod 20:1-17). Labored explanations served to obscure the simple and crucial commands of how a Jew was to walk in obedience with his or her Creator. Such religion had introduced a dose of amnesia to the importance of having a relationship and having fellowship with God. Now, YHWH was going to bring about His Son and the people of Israel needed to confess their sins (Matt 3:6b) and clear the way for the King of Israel’s arrival. Religion had to go. Their minds needed changing! Dabbling in sin only to offer the proper sacrifice later had to be rectified. Repentance was the only acceptable decision, understanding that the King was near, and with Him, the promised Kingdom of Israel. Matthew 4:17. The first words that are recorded in Jesus’ public ministry are identical to that of John the Baptist (Matt 3:2). “Repent, for the kingdom of heaven is at hand.” Again, no elaboration or explanation is given. The message, pertaining to the house of Israel, is clear. Matthew 9:35-10:15. In this passage, we see that Jesus’ ministry consisted of the same message to the same people, going from city to city and visiting their synagogues in order to announce that the kingdom of heaven was near (9:35). Matthew records Jesus’ pity for the people because they were “troubled” and “helpless,” having no direction like sheep without a shepherd. Such a picture draws the mind back to Isaiah 40:11 and the compassionate demeanor that the Messiah is said to have toward Israel. Those who were following Jesus are then addressed with a simple but pointed observation: “The harvest is plentiful, but the workers are few” (9:37). In Jesus’ estimation, there was a great field before them desperately in need of reaping. Something needed to be done. The word for “beseech” in 9:38 is deomai meaning “to ask for something pleadingly, ask, request,” and is translated as “beg/begging” in Luke 8:38, Acts 26:3, and 2 Corinthians 5:20. In other words, the Twelve were to beg God to send out doers who will do, so that the harvest will be harvested. It is interesting that the answer to this predicament is not to “go and get something done.” MacDonald observes, “Notice here that the need does not constitute a call. Workers should not go until they are sent.” When compared to Matthew 10:5, we find out that Jesus is the Lord of the harvest who sends out the Twelve with the Gospel of the Kingdom, providing direction to a religiously belabored and bogged down nation that had suffered greatly under the ailment of unbelief (Matt 9:24, 34) until Jesus’ arrival (Matt 9:18, 21, 22, 27, 28, 29, 32, 33). While this entire narrative pertains to the message of the Kingdom of Heaven directed to the Jewish people, we cannot help but to see a secondary application in this passage and the desperate need for “doers” to be out harvesting the ripe souls that are in need of salvation. Are we begging Jesus to send “doers” into the harvest of unregenerate masses? Are we the ones being sent? In Matthew 10:1, a realization is made by the disciples that they are the “doers” who will be sent out. Equipped with the Gospel of the Kingdom (10:7), they are given authority by Jesus over sickness and disease. This would be necessary to authenticate their message as being from God. In 10:2-4 the names of the disciples are given, of which Judas Iscariot is one. Make no mistake, Judas was given the same authority as the rest of the disciples of Christ, and that authority was given directly by Jesus. Knowing what we do of Judas’ later betrayal (which is noted by Matthew here) and his gruesome demise, we can understand that he had a heightened understanding of revelation, yet was not “clean” (John 13:11; compare with John 15:3 which occurs after Judas’ departure). More will be explained later regarding the responsibility that heightened revelation entails. In 10:2 we have the first use of the word “apostles” in the New Testament. Secular common usage of this Greek word in the first century dealt with an envoy, naval expedition, or a deployment of ships with a particular message before them. It is understandable why Matthew uses this word. Radmacher explains, “The word apostle emphasizes delegated authority (1 Thess. 2:6); the term disciple emphasizes learning and following. Because the disciples had been given authority, they were now called apostles.” In Matthew 10:5, Jesus gives specific instructions. They were not to go to the Gentiles (nations), nor to the Samaritans (people of a Jew/Gentile mixture). No, the target audience was to be the Jews and the message that was to be told to them was “The kingdom of heaven is at hand,” being the same message as that of Jesus (Matt 4:17) and John the Baptist (Matt 3:2). The word “preach” in 10:7 is a verb in the present imperative meaning that it is a continuous action or an ongoing process, being better understood as “keep on preaching.” Accompanying this proclamation would be the ability to heal the sick, raise the dead, cleanse the lepers, and exercise demons (all of which Judas was a candidate for performing, hence the heightened revelation). Such was to be done without charge (10:8). The focus was not to be on material concerns, but on making sure that Israel had heard about the imminence of the Kingdom of Heaven. In 10:10, Jesus says that the “worker is worthy of his support,” with the word for “support” literally meaning “nourishment.” Robertson states it as: “The sermon is worth the dinner.” The use of “worker” is the same word that Jesus used in 9:37 and 38 regarding the “workers” being few and imploring the Lord to “send out workers,” respectively. The conclusion is that the Twelve are the workers that the Lord of the harvest is sending out, and the Twelve are to be used by God, with the authority that they have been given, to go out and harvest a ripe crop, preaching the Gospel of the Kingdom to the inhabitants of Israel. The apostles were not to exclude the possibility of rejection. Not everyone would respond favorably to their message. However, some would be “worthy” (10:13), those being the ones with which the apostles would stay as the traveled the length of Israel. Such recipients were to receive a blessing, but those who were “not worthy” were to have any blessing that had been given removed (10:13b). For those, a sign was to be given to them in the form of the apostle shaking the dust from his feet in their sight (10:14). This sign would be understood as “an act indicating rejection of that Jewish city as if it were an unclean Gentile city.” Those who were “unworthy” had considered themselves unworthy. This was not something that was chosen by the disciples, or by Jesus, but was their own choice in rejecting the offer of the kingdom. Matthew 10:15 is a startling statement that cannot be ignored. Jesus compares those who do not receive the Twelve and their message of the Kingdom to the cities of Sodom and Gomorrah. Jesus states that the city that rejects the Twelve will fair far worse in “the day of judgment” than Sodom and Gomorrah. Knowing the fate of Sodom and Gomorrah, how could this be so? The issue here is the privilege of progressive revelation. The amount of revelation that a people are given is directly tied to the amount of accountability that is placed upon that people. Or to put it another way, you are responsible for responding to what you know and learn and if you do not respond, having understood what was revealed to you, you will suffer the consequences for your failure to respond. When your opportunity for revelation has been heightened, your accountability to respond to that revelation has been heightened as well. This can be better explained through an example in Scripture. Note Jesus’ words in Matthew 11:23-24, “And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you” (See also Luke 10:12-16). Think about what Jesus has just said. If He would have been doing in Sodom the miracles that Capernaum had just witnessed, the city would still be standing. Due to Sodom’s gross sin, the city was wiped off of the surface of the earth when the Lord rained fire and brimstone upon it from heaven (Gen 19:24; Luke 17:29; 2 Pet 2:6; Jude 7). Because of Capernaum’s greater exposure to the truth, meaning that they were given heightened revelation, they will fair worse in the day of judgment because of their failure to respond. This is a truth of history that must be understood as a still-present reality today. Those who reject the Gospel of Jesus Christ after having heard it are of greater accountability unto the Lord to respond to it. This is why we make it our aim to obey the Lord with regards to the mandate of preaching the Gospel and making disciples of all nations. Let’s be blunt in noting the contrast between our present text under consideration and our Church-Age responsibility to obedience. In Jesus’ earthly ministry, the call went out regarding the kingdom of heaven being at hand. The King was on the scene, ready to usher in the Millennium. His forerunner and His disciples participated in this endeavor, keeping the message the central focus as the went out to the lost sheep of Israel. While our ministry mandate today is to preach the good news on salvation through grace alone by faith alone in the Lord Jesus Christ alone, and to make disciples of all nations (Matt 28:19-20; Mark 16:15; Luke 24:47), the church is not charged with preaching the imminence of the kingdom of heaven. While we see numerous examples where the concept of the kingdom of heaven is taught to Church-Age believers, meaning that the Church is not exempt from the issues surrounding the future coming Kingdom of Christ (Acts 1:3; 8:12; 14:22; 20:25; 28:23, 31; Rom 14:17; 1 Cor 4:20; 6:9-10; 15:24; Gal 5:21; Eph 5:5; Col 1:13; 1 Thess 2:12; 2 Thess 1:5; 2 Tim 4:1, 18; Heb 12:28; Jas 2:5; 2 Pet 1:11; Rev 1:6), that is not our message to a lost and dying world. Our mandate is to preach eternal life and forgiveness of sins, calling them to believe on the Lord Jesus Christ and they will be saved. For the Church, the harvest is also plentiful, but the workers are certainly few. Who are the laborers? Every believer has been called to call the lost to Christ. Every Christian is to be a doer.

FOUNDATIONAL FRAMEWORK. PART 46 Foundational Truths: The Bible is God’s self-revelation. God is the Eternal, Sovereign Creator; all that He creates is good. Man is a responsible agent, held to a moral standard. Sin originates within a person, separating us from God. God declares one righteous by faith alone, apart from works. The glory of God is the centerpiece and goal of all existence. God’s glory is maximally realized in the promised, coming Kingdom. C.S. Lewis writes, “Enemy-occupied territory—that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us to take part in a great campaign of sabotage.” Lewis’ assessment is correct! The call to “have dominion” was mandated to Adam and Eve and they were to rule over the Earth as God’s “Theocratic Administrators.” This is found in the first chapter of the Bible, Genesis 1:26-28. However, in Genesis 3 the Fall of Mankind occurs, leaving Adam and Eve, and everyone who would come from their gene pool, in a state of separation from God in our trespasses and sins (Gen 3:1-7; Eph 2:1-2). The entire human race is depraved, having no way to rectify their sinful situation or their horrible eternal destination in and of themselves. The human race is unable to remedy its unregenerate condition before a holy God. Sin is an everyday struggle. James speaks to us clearly about sin when he writes, “each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death” (Jas 1:14-15). According to James’ words temptation is not a sin. Our personal lust carries us from temptation to sinning. Temptation must be fought and we must rule over it (Gen 4:7). It is no wonder that believers are told to lay aside the sin “which so easily entangles us” (Heb 12:1). Sin is too easy because this body of flesh is drawn to it over and over again. Victory over sin is not possible within ourselves unless we are first set free from sin’s penalty of death, and secondly are given a power from outside ourselves that is greater than that of sin’s clutches, speaking forth a greater truth than the temptation that sin presents. To understand this spiritual truth, we must set the stage from the beginning. Genesis 3:1-7. While all seven verses should be read, our eyes should be drawn to verse 6. There we find Moses’ commentary as divinely revealed by the Spirit of God regarding Eve’s inner thoughts and reasoning regarding the situation that was placed before her. These temptations plague every human being. They are divided into three aspects: First, “the tree was good for food”- Seems easy, right? Does the tree have fruit that would sustain Eve? I mean, she’s got to eat, right? Does the tree provide sufficient sustenance that will nourish her? How dangerous it is to allow for practical considerations to become more authoritative than God’s revealed Word. The command was clear: “The Lord God commanded the man, saying, ‘From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die’” (Gen 2:16-17). We can reason ourselves into anything, including disobedience to God’s Word. Plainly put: The desire to do that which God has told us not to do is of the world, not of the Lord. His Word is clear! This is the first category of temptation that leads to sin. Second, “a delight to the eyes”- The word for “delight” in Hebrew is understood as a “desire, wish, lust, appetite, covetousness.” It is nothing short of carnality. It is precisely through the eyes that temptation wraps its tentacles around our brains in order to drag us to our knees. Some have even called this the “eye-gate” by which sin enters in. The idea of covetousness in the BDAG citation above perfectly captures the point here. It is lusting after something when God has plainly communicated to you that it is not yours. This is the second category of temptation that leads to sin. Third, “desirable to make one wise”- The use of the word “desirable” may seem like a redundancy from examining the word “delight” from #2, but this word means “to take pleasure in” and can even have the ideas of “praise” and “approval” surrounding it. This last insight into Eve’s thinking makes the issue clear. Eve wanted something other than what God had given her. She sought the pleasure of knowing more for herself. The serpent told her plainly, “you will be like Elohim” (Gen 3:5b). This is what Eve wanted. It wasn’t simply about satisfying her hunger or beholding the beauty of something because God had created it so. This was a personal agenda, separated from God’s will for her, where she was intently thinking through all that she was not (even in a perfect state) and how this fruit would be what would complete her. This is the third category of temptation that leads to sin. Question: How long have we been repeating the pattern of doing what we are commanded by the Creator not to do, lusting for those things that are not ours, and believing that objects are what will ultimately bring satisfaction to us? All such thinking is Godless, with each area scrounging for a substitute for the Creator of all things. 1 John 2:15-17. The Apostle John addresses the Christian’s relation to the world system of this present age. He tells his readers “do not love the world.” This verb “love” is in the present imperative which means that “the force generally is to command the action as an ongoing process.” With this consider, it may be better to translate this as: “stop loving the world.” This means that John was aware that his audience had misplaced their priorities, elevating the world, and the things of the world (“stuff”), over the Lord. With 1 John 2:15b, some may conclude that “the love of the Father is not in him” would be the equivalent of John giving an assessment of one’s lack of regeneration derived from the evidence that the people in question were “world-lovers.” This would be a faulty assumption on the part of the interpreter. John knows that his audience consists of believers (1:3-4; 2:2, 7; 5:13). The idea being conveyed is that loving the world and loving God is not a “both/and” possibility but a certain impossibility. This is much like when Jesus taught that one could not love God and money (Matt 6:24; Luke 16:13). “What John is saying is that love of the world reflects a lack of love for God. It is impossible to love both the world and God. Anyone loving the world can be certain, without a doubt, that he or she does not love God.” John knows that the believer’s affections will ultimately control the believer’s direction. With 2:15 giving us the immediate context, v.16 begins shedding light upon our previous consideration of Genesis 3:6. With each category that was previously identified in Eve’s thought process, so the Apostle John identifies the same areas, being: “The lust of the flesh” “The lust of the eyes” “The boastful pride of life” These three areas are listed as “all that is in the world” (2:16a). These ultimately make up the totality of the world’s enticements. Constable recognizes them as “the infernal trinity, the three faces of the world, three sources of worldly temptation.” Every sin that we commit can be classified into one of these three categories. These desires and appetites are listed as being “not from the Father.” Setting an immediate contrast, each is identified as being “from the world,” which brings greater clarity to John’s meaning regarding those who “love the world” (2:15). The two are mutually exclusive and those who entertain these temptations are at odds with the will of God. The apostle then reasons with his readers in 2:17, noting the final reality of what they may be pursuing. The world, and its lusts, are “passing away.” The word “lusts” means “desire, craving, longing," of a sort that is carnal. But contrasted to the “passing away” of the world and its lusts is the one who does the will of God. That person will live forever. Is this a “salvation by works” verse? Far from it. The confusion that one may feel stems from the word “lives” which is the Greek word menō and would be better understood as its common usage by Jesus in John’s Gospel as “abides” (John 15:4, 5, 6, 7, 9, 10), or as is sometimes translated “remains” (HCSB). The idea is that the one who does God’s will is the one who abides in Him, and the one who abides in Him is the one who is not loving the world or the things of the world. John is seeking to convince his readers that there is nothing that we need that God will not give to us in His time. We don’t need the world. Matthew 4:1-10. After His baptism by John the Baptist (Matt 3:13-17), Jesus is led into the wilderness by the Spirit to be tempted by the devil (4:1). We must remember that temptation is not sin. With Jesus entering this arena against the foe of Eve (Gen 3:1-7), we learn how to fight sin and temptation in the proper way. The word used for “tempted” needs to be explained. Jesus is there to be tempted. The word means “to endeavor to discover the nature or character of something by testing, try, make trial of, put to the test.” It is not that the Father is tempting the Son (Jas 1:13-15), but that Jesus is being tested so as to display His character as the promised Messiah. The reason for the NASB translation of this word to be “tempted” rather than “tested” may be due to the same root word being used in describing the devil in 4:3 where he is called “the tempter.” Jesus’ fasting is presented without a reason, so no attempts at an explanation will be attempted except to say that it sets the stage for the first temptation that the slanderer (“devil”) brings (4:3). The situation of fasting created want, appealing to Jesus’ physical desire for food. The challenge in the statement “If you are the Son of God” should be compared to the Father’s declaration in Matthew 3:17 that Jesus is the Beloved Son of God. What the Father has declared as being true, the devil is questioning and in need of proof. Satan knows who Christ is, even knowing some things about Him better than we do. But considering Jesus’ state, does He need to be reassured that He is the Son of God? Any conservative Christian would see this question as foolish, but with 40 days having gone by and being very hungry, the devil is seeking for Jesus to use His authority as a validator for the declaration that the Father has already made. By providing bread for Himself, He would remove Himself out from under the authority of the Father. He would be esteeming bread and the satisfaction of His hunger as a greater priority than taking the Father at His Word regarding His Sonship. What is Jesus’ response? Would Jesus use His authority to validate and satisfy Himself? In Matthew 4:4, Jesus replies with the phrase, “It is written.” This is a critical point that must be pondered and meditated upon, for by doing so our lives will be drastically changed by the Holy Spirit. At this moment, responding to the temptation before Him, Jesus is teaching us how to fight. If we try to engage a temptation situation in any other way than how the Lord Jesus Christ engaged it we have sinned without falling prey to the direct temptation. All temptation (because it can give way to sin which is what has separated the human race from its Creator) has supernatural implications. The appeals in the temptation are toward the physical, but the goal in promoting the temptation is for it to bring forth sin which leads to death. This has enormous supernatural consequences. The issue before our Lord is not just about His hunger; It is about where the source of His sustenance lies in this crooked and evil world. Human strength is bankrupt in its ability to handle such temptation. By simply not committing the sin, we should not think that we have experienced victory. That in itself is a deception. Sin and obedience are not matters of physical action, reaction, or inaction. The issue is the heart motivation and its source of dependency (Matt 5:22, 28). The flesh is weak, depraved, and fallen. It simply does not have the answers necessary to withhold from temptation confidently. A supernatural struggle requires a supernatural source from which to draw out a supernatural strength. The issue is always bigger than us and requires more than we can ever give. We fight in our own strength, using our own wisdom, devising our own plans, supplying our own resources, while executing our own judgments. Such answers as these are what fuel and feed the pride of our existence and is nothing short of evil and sinful. Jesus answers differently. “Man shall not live by bread alone…” (4:4). Does man live or die by whether or not he eats? Many would quickly say “yes.” Jesus says “no.” Jesus’ quotation is taken from Deuteronomy 8:3. Reflecting back on that moment in time, Moses is explaining the hunger of the Israelites in the desert when they cried out and YHWH provided manna for them to eat. Moses tells us that YHWH was testing them to see what their heart’s condition was in following His Word. God can bring bread if He wishes. Our place is to look to His Word for life, that we may live in obedience to Him at all costs, even with a grumbling belly. This line of thinking is seen in Jesus’ teaching in Matthew 6:25 when He states, “Is not life more than food?” It is not bread that sustains us, but God’s Word; the same Word that was spoken in Genesis 1 bringing what did not previously exist into existence. We know this to be true because the word used for “word” in the Greek quotation of Deuteronomy 8:3 is rhēma which deals with an audible speaking or saying of something. It is the very truth that God utters that causes one to live. By trusting YHWH’s word, Jesus has resisted the temptation presented to Him. Jesus stands firm, noting that it is God alone who sustains Him. He has overcome the lust of the flesh (Gen 3:5; 1 John 2:16). Moving into Matthew 4:5, a second temptation is presented. In the parallel account listed in Luke, this temptation falls third (Luke 4:9-12), while Matthew’s record of a third temptation (Matt 4:8-9) falls second (Luke 4:5-8). Though the order is different, the events are not. This second temptation records the devil taking Jesus to Jerusalem and stopping at the “pinnacle of the temple.” While deeming it a “portico,” Blomberg notes that this point “refers to the flat-topped corner of Solomon’s porch on the southeast corner of the temple complex overlooking the Kidron Valley.” This is a point that would have reached between 300 to 350 feet. Still questioning the Father’s declaration of Jesus as His Son, Satan calls upon Jesus to take His own life into His hands. “Throw Yourself down.” Satan then quotes Scripture, assuring Jesus that the Father would not allow anything to hurt Him in doing this, but that angels would be sent to rescue Him before He hits the ground below. Some believe that Satan’s omission in using Scripture was for the purpose of tricking Jesus, but this is not where the deception lies. Carson explains, “Satan quoted Psalm 91:11–12 (Mt 4:6) from the LXX, omitting the words ‘to guard you in all your ways.’ The omission itself does not prove he handled the Scriptures deceitfully… since the quotation is well within the range of common NT citation patterns.” There are many instances in Scripture where the New Testament authors quote the Old Testament and leave a portion unquoted. This is not where the deception lies. Why quote Scripture to the One who wrote it? “Satan tempted Jesus to capitalize on his unique messianic status as a way out of self-induced mortal peril, perhaps as a stunt to appeal to the masses. But since Jesus received the Father’s approval by serving as an obedient son, the proposed leap from the pinnacle of the Temple would have amounted not to trusting God but to testing God.” Satan is tempting Jesus to “force” God to intervene in a situation. It is a sin to try and force God’s hand into proving His promises. Placing ourselves in intentional peril conjures a situation that tests God. This is not “walking by faith,” but testing God to see if His Word is true. Jesus’ response begins the same way: “It is written.” This time, Jesus quotes from Deuteronomy 6:16. In the original context, Moses was issuing a warning to the Hebrews about forgetting about YHWH as their chief priority once they inherited the land and began prospering in it (Deut 6:12). The contrast laid before them is to fear YHWH and to reject any other god (Deut 6:13-14). In worshiping other gods, they would kindle the anger of YHWH, having put Him to the test (Deut 6:15-16). Deuteronomy 6:16 then gives an example of what it meant to “test” the Lord, referring back to the events of Exodus 17:1-7 where Israel grumbled and complained because they had no water. Moses, using his staff, was told by YHWH to strike the rock and water would come forth. Back in the context of Matthew 4, the idea of testing God is the thought of Jesus’ purposeful actions in trying to get God to prove His Word. Jesus’ response can be summed up as: God is not to be tested but trusted. With this statement, Jesus has overcome the boastful pride of life by not taking His own life into His hands (Gen 3:6; 1 John 2:16). Matthew 4:8-10 records a third temptation, where Satan take Jesus to a “high mountain” which is obviously a place of greater height than the pinnacle of the Temple. This height allowed for the devil to show Jesus “all the kingdoms of the world and their glory” (4:8). This is a grand spectacle, but the proceeding offer is enormous: “All these things I will give You, if You fall down and worship me.” Note what the devil is offering in exchange for Jesus bowing down to him. Every kingdom of the world and all the glory that they contain would be His instantly. Some do not believe that Satan is making a bona fide offer, but numerous passages, with some being spoken directly from the mouth of the Lord Jesus, tell us that Satan is presently, though temporarily, in control of this world system (John 12:31; 14:30; 16:11; 2 Cor 4:4; Eph 2:2; 1 John 5:19). This third temptation is a question of allegiance. Notice that Satan is appealing to the “eye-gate” in this temptation. Satan has raised the bar to the level of instant world dominance. While the devil is considered a little “g” god, he is not the Creator God, YHWH! This matter is particularly interesting because all of the kingdoms of the world will one day be under the authority of Jesus Christ anyway (Rev 11:15), so the idea here is expediency at the cost of obedience and allegiance. Jesus’ response is quoted from Deuteronomy 6:13, ascribing all worship and service to YHWH alone. If Jesus were to take this offer, He would be considering the devil as greater than YHWH and would forgo the cross in favor of the kingdoms of the world. This would mean that the redemption of the world would be left undone and all would be damned. This was a wrong means to the right end. Are we convinced that sin is not the way to get what we want? This text is clear that the one that you worship is the one that you serve. Will I trust that God will provide what He wants me to have or will I seek to expedite the process and circumvent the requirements in order to shortcut my way to what He has already promised me? He is to be the central point of our gaze, not the kingdoms or glories of the world. All of those things will come should YHWH seek to give them. Our focus is to be singular: Worship & Serve God Alone! In this last temptation, Jesus overcome the lust of the eyes, looking instead to YHWH alone (Gen 3:6; 1 John 2:16). _____________________________________ Jesus succeeds in every area where Eve failed, which means that He has succeeded in every area where we fail. When we are told in Hebrews 4:15 that “we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin,” we find that our Savior can identify with our struggles, but unlike us, He has overcome them. This victory by the Lord Jesus opens up the blessing of the next verse. We read “Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). We do not need to be successful in these three areas of temptation because Jesus has already claimed victory for us. Our attempts would be like that of Eve who reasoned herself into sin and ultimately death, having disregarded God’s revealed Word. Jesus stands victorious over the same areas because His first reply to such temptations was to announce, “It is written.” The Word of God stands central in Jesus’ replies, and because this is so, and because all who believe in Him are in Him in His victory (Rom 6:10-11; Eph 1:3-12; 2:6; Col 3:3), we already have victory over these things in a positional sense. However, our daily practice will find us confronted with these temptations time and time again. This fact compels us to draw some important applications from Matthew 4:1-10. APPLICATIONS FROM THIS SCENE In watching Jesus handle temptation, we can learn how to handle temptation. Every temptation we face will fall into one of these three categories: the lust of the flesh, the lust of the eyes, and the boastful pride of life. Here are some pointers to remember about dealing with temptation. First, Jesus always uses Scripture. It is not what He thinks, feels, wants, plans, or attempts. It is trusting God’s Word and using God’s Word that brings about the victory. Only God’s Word is certain, sure, and true. Second, to have true victory over the temptations that face us, we must know God’s Word. We are commanded in Colossians to let the Word dwell in us richly (3:16)! This is no joke! Any other remedy that we try to present is sin, done in the flesh, apart from truth. Are we actively learning God’s Word? Third, while prayer is important, Jesus did not pray about any of these situations. He didn’t need to. Jesus was not in need of discernment here. These situations are clearly temptations leading to sin and the answers that He needs to each situation is found in God’s Word. Each temptation is a supernatural assault that needs the Light of the truth. Resorting to prayer could open the door for the rationalization of sin. By waiting too long, the temptation has gained a greater foothold. Call it what it is: SIN, waiting at the door to devour us should we fail to address it with Truth. May we cling to God’s Word, trusting Him for the victory!

VRCC Notes                                                      ET Tapper Power from on High Acts 2 Pt1                          October 15, 2017 We need another Pentecost! Acts 2:1-8 2 When the Day of Pentecost had fully come, they were all with one accord[a] in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance…” Intro: “Pentecost” means “fiftieth”/refers to Jewish feast held fifty days after second day of Passover. Called Feast of Weeks, Ex. 34:22; Deut. 16:10, and Feast of the Harvest, Ex. 23:16. Pentecost/a day of thanksgiving to mark the end of the grain harvest.          The “day of Pentecost” in Acts 1:3 - Jesus was with them for 40 days/then ascended back to Heaven. Ten days after ascension and 50 days after resurrection, the words of Joel (Joel 3:18) and John the Baptist (Matt. 3:11) were fulfilled. The Lord began to harvest the lost souls of this world through His New Church.   In order to have a modern day Pentecost God’s church must be in unity in the following areas:    They were united in                            . Acts 1:4-5 4 And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father,“which,” He said, “you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.” Philippians 1:27 – 27 …I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, We all have our different functions and different ideas. But we should all stand together in one purpose.     They were united in                          . Acts 1:14 – “14 These all continued with one accord in prayer and supplication…” Philippians 2:1-4 – “…2 fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. 3 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.4 Let each of you look out not only for his own interests, but also for the interests of others.” The church that prays together, stays together and grows!     III. They were united in                                . Acts 2:1-4 – “When the Day of Pentecost had fully come, they were all with one accord[a] in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.” Eph. 5:18 - 18 And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,  We are many parts but one Body of Christ.   They were united in . Acts 2:4 – “4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.”    “…all were filled…and began to speak…” – Each one was busy doing their part!    God saved no one to sit; He saved all to serve –  Eph. 2:10 - 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.    No task is unimportant or small; each is vital to the success of the church. (Prayer, Witness, Workers, Cleaners, Mom & Dad, Josh, Teachers, Deacons, Giving, etc.)      Are you doing what He wants you to do?  Are you doing all you can do?   We need another Pentecost! It will come when walking and working together!   As Vance Havner said, “Snowflakes are fragile things, but when they stick together they can stop traffic!”

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www.pintswithaquinas.com Pints With Aquinas (the book!) - https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404 Among the Lilies podcast - https://itunes.apple.com/us/podcast/among-the-lilies/id1149976656?mt=2 ---   Objection 1. It would seem that it is not necessary to confess to a priest. For we are not bound to confession, except in virtue of its Divine institution. Now its Divine institution is made known to us (James 5:16): "Confess your sins, one to another," where there is no mention of a priest. Therefore it is not necessary to confess to a priest. Objection 2. Further, Penance is a necessary sacrament, as is also Baptism. But any man is the minister of Baptism, on account of its necessity. Therefore any man is the minister of Penance. Now confession should be made to the minister of Penance. Therefore it suffices to confess to anyone. Objection 3. Further, confession is necessary in order that the measure of satisfaction should be imposed on the penitent. Now, sometimes another than a priest might be more discreet than many priests are in imposing the measure of satisfaction on the penitent. Therefore it is not necessary to confess to a priest. Objection 4. Further, confession was instituted in the Church in order that the rectors might know their sheep by sight. But sometimes a rector or prelate is not a priest. Therefore confession should not always be made to a priest. On the contrary, The absolution of the penitent, for the sake of which he makes his confession, is imparted by none but priests to whom the keys are intrusted. Therefore confession should be made to a priest. Further, confession is foreshadowed in the raising of the dead Lazarus to life. Now our Lord commanded none but the disciples to loose Lazarus (John 11:44). Therefore confession should be made to a priest. I answer that, The grace which is given in the sacraments, descends from the Head to the members. Wherefore he alone who exercises a ministry over Christ's true body is a minister of the sacraments, wherein grace is given; and this belongs to a priest alone, who can consecrate the Eucharist. Therefore, since grace is given in the sacrament of Penance, none but a priest is the minister of the sacrament: and consequently sacramental confession which should be made to a minister of the Church, should be made to none but a priest. Reply to Objection 1. James speaks on the presupposition of the Divine institutions: and since confession had already been prescribed by God to be made to a priest, in that He empowered them, in the person of the apostles, to forgive sins, as related in John 20:23, we must take the words of James as conveying an admonishment to confess to priests. Reply to Objection 2. Baptism is a sacrament of greater necessity than Penance, as regards confession and absolution, because sometimes Baptism cannot be omitted without loss of eternal salvation, as in the case of children who have not come to the use of reason: whereas this cannot be said of confession and absolution, which regard none but adults, in whom contrition, together with the purpose of confessing and the desire of absolution, suffices to deliver them from everlasting death. Consequently there is no parity between Baptism and confession. Reply to Objection 3. In satisfaction we must consider not only the quantity of the punishment but also its power, inasmuch as it is part of a sacrament. In this way it requires a dispenser of the sacraments, though the quantity of the punishment may be fixed by another than a priest. Reply to Objection 4. It may be necessary for two reasons to know the sheep by sight. First, in order to register them as members of Christ's flock, and to know the sheep by sight thus belongs to the pastoral charge and care, which is sometimes the duty of those who are not priests. Secondly, that they may be provided with suitable remedies for their health; and to know the sheep by sight thus belongs to the man, i.e. the priest, whose business it is to provide remedies conducive to health, such as the sacrament of the Eucharist, and other like things. It is to this knowledge of the sheep that confession is ordained.   --- Quotes from the early Church (taken from Catholic.com)   The Didache   "Confess your sins in church, and do not go up to your prayer with an evil conscience. This is the way of life. . . . On the Lord’s Day gather together, break bread, and give thanks, after confessing your transgressions so that your sacrifice may be pure" (Didache 4:14, 14:1 [A.D. 70]).    The Letter of Barnabas   "You shall judge righteously. You shall not make a schism, but you shall pacify those that contend by bringing them together. You shall confess your sins. You shall not go to prayer with an evil conscience. This is the way of light" (Letter of Barnabas 19 [A.D. 74]).    Ignatius of Antioch   "For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ" (Letter to the Philadelphians 3 [A.D. 110]).  "For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop" (ibid., 8).    Irenaeus   "[The Gnostic disciples of Marcus] have deluded many women. . . . Their consciences have been branded as with a hot iron. Some of these women make a public confession, but others are ashamed to do this, and in silence, as if withdrawing from themselves the hope of the life of God, they either apostatize entirely or hesitate between the two courses" (Against Heresies 1:22 [A.D. 189]).    Tertullian   "[Regarding confession, some] flee from this work as being an exposure of themselves, or they put it off from day to day. I presume they are more mindful of modesty than of salvation, like those who contract a disease in the more shameful parts of the body and shun making themselves known to the physicians; and thus they perish along with their own bashfulness" (Repentance 10:1 [A.D. 203]).    Hippolytus   "[The bishop conducting the ordination of the new bishop shall pray:] God and Father of our Lord Jesus Christ. . . . Pour forth now that power which comes from you, from your royal Spirit, which you gave to your beloved Son, Jesus Christ, and which he bestowed upon his holy apostles . . . and grant this your servant, whom you have chosen for the episcopate, [the power] to feed your holy flock and to serve without blame as your high priest, ministering night and day to propitiate unceasingly before your face and to offer to you the gifts of your holy Church, and by the Spirit of the high priesthood to have the authority to forgive sins, in accord with your command" (Apostolic Tradition 3 [A.D. 215]).    Origen   "[A final method of forgiveness], albeit hard and laborious [is] the remission of sins through penance, when the sinner . . . does not shrink from declaring his sin to a priest of the Lord and from seeking medicine, after the manner of him who say, ‘I said, "To the Lord I will accuse myself of my iniquity"’" (Homilies on Leviticus 2:4 [A.D. 248]).    Cyprian of Carthage   "The apostle [Paul] likewise bears witness and says: ‘ . . . Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord’ [1 Cor. 11:27]. But [the impenitent] spurn and despise all these warnings; before their sins are expiated, before they have made a confession of their crime, before their conscience has been purged in the ceremony and at the hand of the priest . . . they do violence to [the Lord’s] body and blood, and with their hands and mouth they sin against the Lord more than when they denied him" (The Lapsed 15:1–3 (A.D. 251]).  "Of how much greater faith and salutary fear are they who . . . confess their sins to the priests of God in a straightforward manner and in sorrow, making an open declaration of conscience. . . . I beseech you, brethren, let everyone who has sinned confess his sin while he is still in this world, while his confession is still admissible, while the satisfaction and remission made through the priests are still pleasing before the Lord" (ibid., 28).  "[S]inners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of Communion. [But now some] with their time [of penance] still unfulfilled . . . they are admitted to Communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands of the bishop and clergy are not yet laid upon them, the Eucharist is given to them; although it is written, ‘Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord’ [1 Cor. 11:27]" (Letters 9:2 [A.D. 253]).  "And do not think, dearest brother, that either the courage of the brethren will be lessened, or that martyrdoms will fail for this cause, that penance is relaxed to the lapsed, and that the hope of peace [i.e., absolution] is offered to the penitent. . . . For to adulterers even a time of repentance is granted by us, and peace is given" (ibid., 51[55]:20).  "But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, ‘Remember whence thou art fallen, and repent, and do the first works’ [Rev. 2:5], which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his deeds [of penance], because it is written, ‘Alms deliver from death’ [Tob. 12:9]" (ibid., 51[55]:22).    Aphraahat the Persian Sage   "You [priests], then, who are disciples of our illustrious physician [Christ], you ought not deny a curative to those in need of healing. And if anyone uncovers his wound before you, give him the remedy of repentance. And he that is ashamed to make known his weakness, encourage him so that he will not hide it from you. And when he has revealed it to you, do not make it public, lest because of it the innocent might be reckoned as guilty by our enemies and by those who hate us" (Treatises 7:3 [A.D. 340]).    Basil the Great   "It is necessary to confess our sins to those to whom the dispensation of God’s mysteries is entrusted. Those doing penance of old are found to have done it before the saints. It is written in the Gospel that they confessed their sins to John the Baptist [Matt. 3:6], but in Acts [19:18] they confessed to the apostles" (Rules Briefly Treated 288 [A.D. 374]).   

March 16, 2016

Luke begins his story of Jesus?s life not with Jesus but with the announcement and birth of another character, John the Baptist. Why was he so important? The answer has everything to do with an ancient story, a story left off by the Minor Prophets and picked up here by Luke.

Not the Baptist (Matt. 16:14) The question raised by Jesus' own townsfolk (Matt. 13:54, 55) came up repeatedly during His public ministry, and in a variety of ways, as people in the different areas of Palestine encountered Him. Thus, as He went through the region of Caesarea Philippi with His disciples, some six months or so before the final showdown of His life, He felt the need to draw them out on the critical question of the day: "Who do people say the Son of Man is?" (Matt. 16:13, NIV). Read the disciples' response in Matthew 16:14. What does this say about their familiarity with the theological questions of the day? Why do you think Jesus wanted to bring up this issue at this specific time? The report on what people were saying about Jesus probably provides insight into how different individuals and groups experienced His ministry in their own setting. How was it possible for some to think that Jesus could be John the Baptist when the two were contemporaries? And what aspects of Jesus' ministry may have resembled that of the Baptist? For possible answers, consider the following passages: Matt. 3:1-3; 4:12, 13, 17; 14:1, 2; Mark 1:1-5. Today, of course, we hardly can understand how it was possible to confuse Jesus with John the Baptist. But given the absence of mass communication in the first century and the abundance of secondhand information and rumor, confusion came easy. After all, the ministries of John and Jesus were not without parallels, as the passages above show. But those who actually encountered John should have been left with no uncertainty (Matt. 3:11, 12; Mark 1:6-8). It is easy to look back at the mistakes of others and wonder how they could have done what they did. What lessons can we learn from watching these mistakes that can help protect us from making the same kinds of mistakes?