Matt 3-4:16, Who or what has our attention/?

Review:
• Differences in the gospel
• The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark. And Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so—-called Synoptic Gospels. (unknown)
• Authenticity argument
• "Matthew is not simply meditating on Old Testament texts, but claiming that in what has happened they find fulfillment. If the events are legendary [rather than historical], the argument is futile.
• "Matthew is not simply meditating on Old Testament texts, but claiming that in what has happened they find fulfillment. If the events are legendary [rather than historical], the argument is futile.
• "Emperor Augustus reportedly said it was better to be Herod's sow than his son, for his sow had a better chance of surviving in a Jewish community. In the Greek language, as in English, there is only one letter difference between the words 'sow' (hvos) and 'son' (hyios). " (unknown)
• It is remarkable that the chief priests and scribes apparently made no effort to check out Jesus' birth as the Magi did. "It is strange how much the scribes knew, and what little use they made of it."


Matthew 3:1–3 (ESV) — 1 In those days John the Baptist came preaching in the wilderness of Judea, 2 “Repent, for the kingdom of heaven is at hand.” 3 For this is he who was spoken of by the prophet Isaiah when he said,
“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
make his paths straight.’ ”


• Who is the voice?
• But to understand what “baptizein” means here one needs the Jewish background. According to the Torah one had to be ritually pure before entering the Tabernacle or Temple. Ritual purity could be lost in many ways; the preeminent means of restoring it was through washing. A quick review of Leviticus shows how frequently the matter is mentioned, and one of the six major divisions of the Talmud (Taharot, “Cleansings”) is devoted to it. Even though there is no longer a Temple, observant Jewish women immerse themselves in a mikveh (ritual bath) after each menstrual period, in obedience to Leviticus 15; see MJ 13:4N.
    A person who immerses himself participates in an obvious yet living metaphor of purification, with the water, as it were, washing away the impurity. Here Yochanan the Immerser proclaims for the old practice of immersion a new context, cleansing from a life pattern of sin (see vv. 2&N, 6, 11).  (Stern, D. H. (1996). Jewish New Testament Commentary : a companion volume to the Jewish New Testament (electronic ed., Mt 3:1). Clarksville: Jewish New Testament Publications.)
• There is some evidence from 8th century Hebrew text that "in the wilderness" may have been associated with "prepare the way" instead of the "crier"
• What does it mean to make straight paths?
• Review Hermeneutics
• Plain sense - seek no other sense
• Passage indicates use of symbols
• Passage does not make sense literally (e.g.. "He nailed that point")
• In this case, the straight paths in context is within our own hearts
• Sin is a stumbling block to listening to God
• Hebrews 12:1 (ESV) — 1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us,


Matthew 3:4–6 (ESV) — 4 Now John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judea and all the region about the Jordan were going out to him, 6 and they were baptized by him in the river Jordan, confessing their sins.


• Example of hostility to the gospel:  individual on the web arguing that John the Baptist was the first of a long line of individuals making money off of people because people had to pay for baptism
1. There is no indication of a charge
1. This is a typical technique. Equate one behavior with another on the basis of the smallest of similarities
2. Ignores actual facts or intelligent reasoning
2. What did John do with his money, since his clothes, food, and living location were not indicative of any money?
3. Why did he upset Herod, or even the religious leaders?


Matthew 3:7–10 (ESV) — 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit in keeping with repentance. 9 And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham. 10 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.


• What is the coming wrath?
• Second coming -- end of days
• What were the religious leaders putting their faith in?
• Religiosity
• Jewish heritage
• But what would they say?  Maybe, GOD
• Do you think it is possible for some people in the church today to be making the same mistake?
• Do some people consider being a Baptist or a Catholic as their ticket to salvation?


Matthew 3:11–12 (ESV) —
11 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”


• What does John mean that he will baptize with the HS and fire?
• It could be referenced to Pentecost
• Fire can also be used for purification
• The context suggests
• Baptism by the HS for the wheat
• Baptism by fire for the chaff


Matthew 3:13–17 (ESV) —
13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15 But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. 16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; 17 and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”


• John is hesitant to baptize Jesus, why?
• Jesus was sinless
• Jesus was greater
• What does Jesus mean in his response?
• Jesus endorses John's ministry, which was an essential prelude to Jesus ministry
• Jesus identifies with sinners, although he never sinned (2 Cor 5:21; Heb 2:17)
• Jesus' public baptism identifies the beginning of the ministry
• God establishes Jesus authority as a rabbi or teacher
• You need two others with s'mikhah (authority) to be a rabbi (Father & HS)
Jesus seems to be a type of rabbi believed to have s'mikhah or authority to make new interpretations. Most of the teachers were Torah teachers (teachers of the law) who could only teach accepted interpretations. Those with authority (today "ordination") could make new interpretations and pass legal judgments. Crowds were amazed because Jesus taught with authority (Hebrew s'mikhah, Greek exousia) not as their Torah teachers (Matt. 7:28-29). Jesus was questioned about his authority (Matt. 21:23-27). While this makes Jesus one of a small group of teachers he was not the only one with authority.
From <https://www.thattheworldmayknow.com/rabbi-and-talmidim>

• Jesus will be asked the question, "by what authority do you do/teach these things?"
Despite the name, the classical semikhah did not actually require a literal laying on of hands; the operative part of the ceremony consisted of a court of three, at least one of whom himself had semikhah, conferring the authority on the recipient.[5] Both the givers and the recipient had to be in the Land of Israel, but they did not have to be in the same place.[6] In the Mishnaic era it became the law that only someone who had semikhah could give religious and legal decisions.[7]
The title ribbi (or "rabbi") was reserved for those with semikhah. The sages of the Babylonian Jewish community had a similar religious education, but without the semikhah ceremony they were called rav. The Talmud also relates that one can obtain the title of Rabbi by those to whom he teaches or counsels.
From <https://en.wikipedia.org/wiki/Semikhah>

• The ancient formula for Semikhah was ‘Yoreh Yoreh. Yaddin Yaddin’ (‘May he decide? He may decide! May he judge? He may judge!’); and in the early days of rabbinical Judaism any ordained teacher could ordain his students.
From <https://en.wikipedia.org/wiki/Semikhah>

• Note: After 400 silent years, God the father speaks (the silence is broken)



"The lust of the flesh" - Physical appetite

Matthew 4:1–4 (ESV) — 1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And after fasting forty days and forty nights, he was hungry. 3 And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” 4 But he answered, “It is written,
“ ‘Man shall not live by bread alone,
but by every word that comes from the mouth of God.’ ”


• What is the context of the temptation?
• Follows a major spiritual event
• Is in the midst of a spiritual time (fasting)
• What is the temptation?
• To satisfy the appetite
• What is Jesus' response? (in different words)
• God's word satisfies
• God's word gives real life
• APPLICATION: We believe real life is found in satisfying our appetites, not in our relationship with God



"The pride of life" - Showing others that you are important

Matthew 4:5–7 (ESV) — 5 Then the devil took him to the holy city and set him on the pinnacle of the temple 6 and said to him, “If you are the Son of God, throw yourself down, for it is written,
“ ‘He will command his angels concerning you,’
and
“ ‘On their hands they will bear you up,
lest you strike your foot against a stone.’ ”
7 Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’ ”


• What is the temptation?
• Prove his importance for all to see (the pride of life)
• At the very end of Jesus' ministry, he tells the disciples that they were two legions of angels ready to move at his call
• Most of Jesus' ministry he did not broadcast who he was as much as what he had to say
• What is Jesus' response?
• Not to test God -- which could also mean to WAIT on God
• APPLICATION: Sometimes we struggle with wanting to communicate to others that we are important either through our position, our salary, or what we own and where we live



"The lust of the eyes" - Wanting things

Matthew 4:8–11 (ESV) — 8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. 9 And he said to him, “All these I will give you, if you will fall down and worship me.” 10 Then Jesus said to him, “Be gone, Satan! For it is written,
“ ‘You shall worship the Lord your God
and him only shall you serve.’ ”
11 Then the devil left him, and behold, angels came and were ministering to him.


• What is the temptation?
• To have it all, everything you see (the lust of the eyes)
• What is the response?
• Things get in the way of worship (my translation)
• APPLICATION: When our focus is on things, we are worshipping things not God


APPLICATION:
1. Sin obscures God
2. Religiosity obscures truth
3. God the Father and the Holy Spirit establish Jesus' authority
4. The lust of flesh prevents us from being truly satisfied
5. The pride of life prevents us from waiting on God
6. The lust of the eyes gets in the way of worship