In Touch Quarter 2 - 2018

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Hebraic Bible Teaching James Whitman serves as president of The Centre for Judaic-Christian Studies (JC Studies) We began a fresh examination of our Lord’s confrontation with Satan in the wilderness (Matthew 4:1-11, Mark 1:12, Luke 4:13) by investigating the literary perspective, the context, and the characters.* It is now time to enter the action, watch how the Master does battle, and learn lessons from this epic struggle. The gospel writers all bear witness that directly after the events of his immersion under John’s watchful eye, the Spirit leads (drives, compels) Jesus from the Jordan river into the Judean wilderness. The Hebrew word for wilderness is ‘midbar’, which is a place without (mi) speech (daber): a fact not lost on Mark who reminds us that he was, “with the wild beasts” (Mark 1:13). He also gives the reader a valuable clue from Isaiah as to why this drama unfolds in this particular location, “In the wilderness prepare the way of the Lord, make his paths straight” (Mark 1:3 Ref. Isaiah 40:3). We observed that in these events, Jesus, as the last Adam, seems to be reenacting and redressing our temptation and fall from grace pictured in the Garden of Eden (1 Corinthians 15:45). As we shall see, the narrative also supports another role for Jesus, that of the one Moses foresaw (Acts 3:22) reenacting and overcoming the source of Israel’s failings from Passover in Egypt to Pentecost at Mount Sinai. The fact that Moses and Elijah (who also appear Testing Jesus at his transfiguration) fasted for forty days like Jesus, seems to reinforce this connection. Just as Jesus represented Israel at his immersion, so now he embodies the history of the people of God. Matthew masterfully reinforces the importance of what is happening by focusing our attention on the end of this forty-day, formational time of testing. The three archetypal temptations reflect a pattern found in the book of Exodus (Luke changes the order of number two and three for his narrative purposes). It is common knowledge that Jesus repels each temptation by quoting Scripture. But he is doing so much more than that. Each link he chooses makes a chain of connections that reveal a much more profound view of reality. Stones to Bread: Matthew 4:3-4; Deuteronomy 8:3 If we keep in mind that Jesus just came from his spiritual coming-out party, we grasp the target of Satan’s attack. In the waters of baptism, the prophet John acknowledged his high calling as Messiah, and the Father confirmed him as both Son and King by quoting Psalm 2:7. Now, in a famished and vulnerable physical condition, the tempter challenges his identity—“If you are the Son of God” (Matthew 4:3)— by enticing him to use God’s power to satisfy his hunger. Jesus, by the Spirit, discerns the presence of evil behind the suggestion. He answers that it is written, “Man shall not live by bread alone, but by every word that comes from the mouth of God” (Matthew 4:4). Where is it written? Deuteronomy, the book in which Moses condenses forty years’ worth of teaching a new generation how to live as the people of God and delivers it as they are poised to inherit the land promised to their forefathers. Jesus quotes Deuteronomy 8:3, which is a reminder that the heart of every commandment given by the Father is to bless. He desires his people to live and flourish (Deuteronomy 8:1), evidenced by feeding and clothing them the entire time they lived in the wilderness. He also warns them Part 2 of 2 Our subject is the testing of Jesus in the wilderness James Whitman about forgetting the Lord in times of abundance (Deuteronomy 8:11) because times of want and plenty both test (or reveal) the object of trust. Pinnacle of the Temple: Matthew 4:5-7; Deuteronomy 6:16 The adversary now responds himself with, “it is written,” (Matthew 4:5). This is a sobering thought. And he uses a sacred location to bait his hook. Though the exact location at the Temple is obscure, his use of Psalm 91:11-12 provides clear insight into what is going on. The temptation is similar to the first in that it encourages the Messiah to draw upon divine power for personal use, this time for protection. Jesus said to him, “Do not put the Lord your God to the test” (Matthew 4:7) quoting Deuteronomy 6:16 (“as you tested him at Massah” is the rest of the verse). The incident at Massah in Exodus 17 follows the grumbling over manna in chapter 16. Protection is the issue as the thirsty people quarrelled with Moses even accusing him of bringing them out of Egypt to kill them (Deuteronomy 17:3). They condemn themselves by acknowledging God as their deliverer even while they question his motives. Moses reminds the children of Israel that while their care is his concern, doing good by keeping his commandments should be theirs (Deuteronomy 6:18, 24). Fall Down and Worship Me: Matthew 4:8-10; Deuteronomy 6:13 This final test, like the second one, involves a change in location. This time to a mountain where the kingdoms of the world and their splendour parade before the Nazarene. High places in the history of Israel represent the worship of false gods. No longer masking his intent behind subtlety or Scripture, the devil reveals the evil aim behind every temptation, “All these I will give you if you fall down and worship me” (Matthew 4:10). For the first time in Matthew’s account, Jesus — using forceful language — names the one he called ‘prince of this world’ (John 12:31), “Away 4 IN TOUCH • 2 nd Quarter 2018
with you Satan! for it is written: ‘Worship the Lord your God, and serve him only’” (Matthew 4:10). In its original context, this quote from Deuteronomy 6:13 is followed by, “You shall not go after other gods, the gods of the peoples who are around you; for the Lord your God in your midst is a jealous God” (Deuteronomy 6:14-15). Idolatry plagued Israel every step of her faith journey, a fact still very relevant to us, “Dear children, keep yourselves from idols” (1 John 5:21). A compelling case can be made that Matthew presents these temptations in what scholars call synthetic parallelism, a literary device found in Hebrew writing. The basic idea is that the first concept connects with and emphasises the second, then together, the first and second thoughts connect with and emphasise the third. The human condition is such that we all need and desire provision and protection. Our Creator offers that in a relationship with him. The devil parodies God’s offer but delivers only misery. The hero in our story says it this way, “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:10). It’s worth noting that Jesus’ remarkable Sermon on the Mount is his first public discourse recorded after these events. These words carry fresh, new energy in light of our exploration, “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you.” (Matthew 6:31-33). Matthew records that as the devil left, angels came and waited on Jesus. That reminds us of another moment in Messiah’s life, one Luke alludes to as he concludes his narration of these events, “And when the devil had ended every temptation, he departed from him until an opportune time” (Luke 4:13). That moment is in the garden of Gethsemane, from where he could have easily escaped and disappeared into the Judean foothills. Instead, “When he came to the place, he said to his disciples, ‘Pray that you may not enter into temptation.’ And he withdrew from them about a stone’s throw, and knelt down and prayed, saying, ‘Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.’ And there appeared to him an angel from heaven, strengthening him” (Luke 22:40-43). John Wesley captures all this memorably in the following quote (based on our study, I have bracketed and added three important words): “Satan brought in sin, and sin brought forth death. And Christ, when he of old engaged with these enemies, first conquered Satan [in his life]; then sin, in his death; and, lastly, death, in his resurrection. In the same order, he delivers all the faithful from them, yea, and destroys these enemies themselves. Death he so destroys that it shall be no more; sin and Satan, so that they shall no more hurt his people.” (John Wesley’s notes on 1 Corinthians 15:26) * See ‘InTouch’, 1st Quarter 2018 edition at www.cfi.org.uk. Strategic Prayer Conference Report Jacob Vince This year’s residential prayer conference returned once again to Clanfield Oxfordshire, where fifty supporters joined trustees and staff for teaching and prayer, sung worship and fellowship. The sense was of being family together and of intimacy with God. The sung worship was accompanied by Jacob Vince on guitar, Richard Bush bass guitar and Jane Pearson keyboards. Friday afternoon began with David Greer introducing the days, then focused on prayer for the UK linking with the national day of prayer being held in London and other regional centres. Jacob Vince then took a session on the Church, highlighting our obligation to help our fellow Christians toward a fuller understanding of God’s purposes for Israel (Romans 9:1-2), the Church (2 Corinthians 11:28) and the lost (Acts 17:16). Focusing on the Church’s obligation to Israel not to be ignorant or arrogant (Romans 11:25), we first confessed our corporate failure over centuries, in the manner of Daniel (Daniel 10:12) for his people, then focused on doing positively what we should, to understand with humility, and the work of CFI to encourage this at various Christian festivals and the Ministers Study Tour of Israel. On Saturday morning Sandra Greer introduced the first Bible mediation taking Isaiah 59 as our focus, and on Sunday morning Anne Linnell introduced the second, taking Jeremiah 31. Sharing insights from these passages together was hugely illuminating. David Linnell took a session praying for Israel and Jerusalem after which we had a session praying for CFI staff, volunteers, Regional Links and Church Links, and trustees, as well as new staff sought to complement the team. In the Saturday evening session Jacob shared songs from Bible passages he had put to music, which served as further meditations on Scripture’s creeds, declarations, psalms, blessings and doxologies. On Sunday morning Denis O’Sullivan took us through communion together and we ended sharing testimony of God’s presence over the weekend, with particular focus on reaching our adjoining generation. The centre staff were very appreciative of our group and served our practical needs well. One was a supporter of CFI and received our information but had not hitherto met with other CFI supporters, which was a real encouragement. We thank the Lord for his presence with us as we gathered. 2 nd Quarter 2018 • IN TOUCH 5
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In Touch Quarter 2 - 2018

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