Watchman Magazine

John 2:1-11

In John 2:1-11, the apostle records Jesus’ miracle at the wedding feast in Cana. There are many important things to note regarding this event, where our Lord first “manifested His glory” (cf. vs. 11), but we are here most interested in the words spoken on this occasion. Specifically, we wish to examine Jesus’ words to His mother, “Woman, what does your concern have to do with Me? My hour has not yet come” (vs. 4).

The remainder of Jesus’ spoken words in the text consist of His instructions to the servants, which led to the miracle itself (cf. vs. 7,8). The words are straightforward, and need no further explanation, so we will focus our comments on His words in verse four.

Jesus said what He did in response to His mother’s declaration, “They have no wine.” The wine at the feast had run out, and Mary clearly expected or desired Jesus to do something about it. It is equally clear by His response that her expectation was He would perform a miracle to remedy the situation. Even after Jesus’ response, she remained confident the miracle would be performed, as she instructed the servants, “Whatever He says to you, do it” (vs. 5).

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One of the grandest facts about the ongoing findings of archaeology is that it never fails to produce unique and interesting finds that open up new proofs for conclusions previously unknown. One such find was the law code of Hammurabi.

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John 1:35-51

The gospel of John records several short conversations Jesus had as He began to attract disciples at the beginning His ministry. These conversations are contained in verse 35-51 of John 1.

Andrew

One of John the Baptist’s disciples was Andrew. Two things led him to begin following Jesus. First, John proclaimed Jesus as “the Lamb of God.” Then, as Andrew heard Jesus speak, he became convinced that he had found “the Messiah.”

We do not have the words Jesus used that convinced Andrew that He was the anointed One. However, we do have words of Jesus available to us, that clearly show the truthfulness of Andrew’s conclusion.

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Matthew 4:1-11

The three synoptic gospels (Matthew 4:1-11; Mark 1:12-13; and Luke 4:1-13) record the temptation of Jesus following His baptism in the Jordan River. Mark records only that He was in the wilderness for forty days, and there tempted by Satan. Matthew and Luke record three specific temptations, and agree exactly in both the nature of the temptations and Jesus’ response to them. We will use Matthew’s account here.

The temptation of our Lord was a necessary part of his experience on earth. The Hebrews writer said that “in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God” (2:17). As such, in that He “has suffered, being tempted, He is able to aid those who are tempted” (2:18).

Jesus was led by the Holy Spirit into the wilderness, and after fasting for forty days, “the tempter came to Him.” Both Matthew and Luke record the words of Jesus in response to those temptations of Satan.

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The following video is the fourth of a series uploaded to YouTube.    To view the YouTube page containing all videos I have produced, click here .  Enjoy the video!

The following video is the third of a series uploaded to YouTube.    To view the YouTube page containing all videos I have produced, click here .  Enjoy the video!

In the Old Testament, the concept of sanctification and holiness was broad.  It included not only living in accord with God’s standard of morality, but, for the Jews, it also included the ritualistic requirements of the covenant He had with Israel.

The book of Leviticus contains many laws required of the Israelites that they might be undefiled before Jehovah.  It was necessary that they observe these laws, both moral and ceremonial, in order to be considered clean and worthy of worshipping Him.  Concerning these laws, Jehovah said, “Therefore you shall observe all My statutes and all My judgments, and perform them:  I am the Lord” (Leviticus 19:37).

The holiness of God demanded obedience on the part of the Jews.  They were to be holy in their conduct, because God was holy. “For I am the Lord you God.  You shall therefore consecrate yourselves, and you shall be holy; for I am holy” (Leviticus 11:44).  It is interesting that in this particular context, the Lord had commanded the Jews to refrain from eating unclean animals.  Later, this aspect of God’s law changed.

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In Matthew 21:25, Jesus asked the elders of the Jews the question, “The baptism of John; where was it from? From heaven or from men?” The question put the elders in a difficult position. If they said it was from “heaven” (divinely authorized), then Jesus could admonish them for disobedience. “Why then did you not believe him?” (vs. 25). If they said it was from men to excuse their disobedience, they would run afoul of the people who counted John a prophet.

In this simple exchange a fundamental truth regarding the nature of authority is revealed. If a practice is authorized by man, it is in fact not authoritative at all. If however it is authorized by “heaven”, men must heed it.

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Just what happened on the mount of transfiguration?

The events themselves are simple enough to reconstruct with the inspired account of the beloved physician, Luke. In his gospel narrative, we learn that Christ led Peter, James and John up into the mountain to pray, where his appearance was transfigured into something glorious and majestic. Through drowsy eyes, the three apostles witnessed both this transformation and a subsequent conversation that Jesus had with Moses and Elijah, lawgiver and prophet respectively. Their discussion concerned our Lord’s impending death in the city of Jerusalem.

Aroused and impetuous, Peter offered to construct three tabernacles for the Christ and his two Old Testament friends, indicating his notion that they were equally deserving of this special treatment. Just then a voice came out of the cloud and corrected the apostle, "saying, ‘This is my beloved son. Hear him.’" The lawgiver and prophet had disappeared and Jesus alone remained before them.

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In all of the Gospel accounts, the writers record the events surrounding Jesus’ betrayal. While recounting those events, each writer tells about one man whose ear was cut off during the incident. The Gospel of John tells us that Peter wielded the sword and identified the man whose ear was cut off as Malchus, a servant of the high priest (Jn. 18:10).

Malchus was a part of an angry and illegal mob which came for the express purpose of facilitating the murder of Jesus. The plot to seize Jesus and frame Him on false charges was a plan which had been in the leaders’ minds for a long time. As the servant of the high priest, Malchus certainly had prior knowledge and participation in the scheme. What he saw and heard on that night was, no doubt, beyond his expectation.

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(Questions at the end of each lesson are borrowed from Jeff Asher)

Lesson 1
The Parables of the Lost Ones

I. Introduction

A. Read Text – ALWAYS Read the Text FROM THE BIBLE

• Luke 15: 1-7; Parable of the Lost Sheep
• Luke 15:8-10; Parable of the Lost Coin
• Luke 15:11-32; Parable of the Prodigal Son

B. Memory Verse – Luke 15:6 – “Rejoice with me, for I have found my sheep which was lost.”
C. Other BIBLE readings – Psalm 23; 1 Samuel 17:32-37; Isaiah 40:11; 2 Corinthians 7:6-12; John 3:16-21; Romans 5:1-12; 1 Peter 1:12; Matthew 18:10; Matthew 3:1-12; James 4:1-10
D. Retell each Parable in your own words

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Every year most American go through the exasperating experience of filing for income tax. I know of nothing more frustrating than reading the convoluted language of the IRS forms to figure out which provisions apply to me. I am beginning to think that the legal jargon of the IRS laws are a plot to force all of us to employ lawyers for assistance.

Evidently, the lawyers of Jesus’ day also sought to obscure the clear point of God’s law by clouding the issue with complex definitions and provisions to qualify that law. Let’s notice one such instance recorded in Luke 10:25-37. Jesus encounter with one lawyer went as follows:

And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the law? What is your reading of it?” So he answered and said, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself.” And He said to him, “You have answered rightly; do this and you will live” (vs. 25-28).

God’s law was plain enough for anyone to understand. Its charge to all was clear. Unless one complicated the simple commands of God, their meaning was obvious.

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IntroductionNo subject is more important than that of religious authority. This is made clear by Jesus’ presentation of the judgment scene when some will say, “Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:22-23). Iniquity is working without law, or violating existing law. These persons had done “many wonderful works,” but by the wrong authority. They claimed to have done them in the name of Christ, that is, by His authority, but Jesus denied it. Jesus did not question their sincerity, or their morals, but their authority. Sincerity, good morals, nor anything else can substitute for the proper authority in religion.All people understand the necessity of having a singular standard of authority in every realm but religion. We all are happy that we have a singular standard of authority in money, weights, measures, time, etc. What if you went to the bank to cash a check and the teller said, “Come on back and help yourself, we have no standard here.” You might think that would be great, but it wouldn’t be if your creditor used the standard of 500 or a thousand cents to the dollar. What if everyone could set his own standard in weights and measures? One merchant uses 16 ounces to the pound and another 26? What if you go to the airport to catch a plane to Chicago scheduled to leave at 12 noon, and the clerk tells you that plane left early this morning. You say, “but my ticket says it was to leave at noon.” The clerk says, “Oh, well, we don’t use those standards here, we just fly whenever we decide to.” Without standards of authority the world would be in hopeless chaos. That is precisely what we have in religion. Every man is a law unto himself, as in ancient Israel, “…every man did that which was right in his own eyes” (Judges 17:6). Sincerity, good morals, majority view, good feelings, emotion, etc. are all substitutes men use for the authority of Christ.

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(At the Parking Lot)

“And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left” (Luke 23:33).

“And when they had come to a place called Golgotha, that is to say, Place of a Skull…then they crucified Him” (Matthew 27:33-35).

Visitors coming to tour Jerusalem learn rather quickly that it is a modern, living city. While our biblical knowledge of Jerusalem forever seals it in the past, ancient and timeless, unchanged and undisturbed, today’s reality is quite different. The blare of car horns, hordes of tourists, electronic technology and modern architecture compete with ancient ritual, bearded men, cloaked women and sites where holy events took place. If ever there is a dichotomy of space and time, it is Jerusalem with its contrast of old and new, sacred and profane, reverent and blasphemous.

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“Form of God” and “Form of a Servant”

The New Testament begins in Matthew with the introduction to Jesus Christ as He came in His humanity and ends in Revelation with the declaration of the eternal power which is His as deity. The two views are not contradictory, nor did the one develop over time out of the other. The same Gospel of Matthew that declares the humanity of Jesus in His birth also announces Him as Immanuel, “God with us” (Matt. 1:18-24). The same book of Revelation that portrays the deity of Christ also proclaims Him as the “offspring of David” (Rev. 22:16). Throughout the word of God, the humanity and deity of Jesus are presented as co-equal facts. Both elements are seen to exist in unity in the person of Christ. While one may be given emphasis in a particular passage to stress a point under consideration, no writer denies or seeks to lessen either the divine or human nature of Christ while on earth.

Despite the clear teaching of God’s Word in revealing the twofold nature of Christ, men have compiled various man-made doctrines regarding the person of Christ. Colin Brown has an excellent synopsis of such doctrinal conflicts throughout history in his article on the “Person of Christ” in the new ISBE. Some have totally or partially denied the deity of Jesus while others have totally or partially denied His humanity. It is interesting to note that the first dispute in the early church arose over the fact of Jesus’ humanity. Those closest to the eyewitnesses and other pertinent evidence about the life of Christ had no question about His deity. Almost twenty centuries later, the modernists of our time readily accept Jesus’ humanity, but concoct increasingly absurd theories of interpreting the New Testament aimed at denying His deity. In this article, we will concentrate on the plain teaching of the Bible regarding the twofold nature of Christ in the unity of His person.

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We have all heard the tale that Nero fiddled while Rome burned. The Roman historian Tacitus, who was born ca. 56 AD and began his writing career shortly before 100 AD, tells us that Emperor Nero was a remarkably immoral man. In 64 AD, during Nero’s reign, a horrible fire – the worst in its history to that point – engulfed Rome. There were many who believed that Nero had commanded the fire to be set, because he wanted to build a new city bearing his own name. And, indeed, a rumor spread that while the city burned Nero took to the stage and sang about the fall of Troy.

Of course, the emperor needed to squelch these suspicions and rumors, or risk a revolt. So, he instituted great programs and projects to appease the people by providing for their needs. He also saw to it that the new city was in many respects grander than the one that had burned. And, of course, he offered conspicuous prayers and sacrifices to a number of prominent Roman “gods”.

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In the eighth chapter of the book of Acts, we find Philip the evangelist being sent by God to the deserted road that led from Jerusalem to Gaza. Once there, Philip saw the chariot belonging to the eunuch who was treasurer to the queen of Ethiopia. The Spirit told Philip to overtake the chariot. When he did so, he found the eunuch reading from the book of Isaiah. Specifically, he was reading the passage known to us as Isaiah 53:7-8. Philip established that the eunuch did not understand the prophecy he was reading, and the eunuch asked Philip for help. “Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him” (Acts 8:35).

This is an amazing thing. Philip began preaching Jesus from the book of Isaiah, which was written more than seven hundred years before Jesus’ birth. How could this be? How could a book written centuries before Jesus was born be used to teach someone about Him? If we go to the passage that the eunuch was reading, we will see that, on its own, it is indeed difficult to understand. However, when we view it through the lens of the New Testament, we can get a glimpse of how Philip could have used this passage to lead the eunuch to Christ. We will also see that it becomes very difficult to explain how or why Isaiah wrote such a passage – unless he was truly inspired by God.

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Job chapter nine records one of the speeches Job made while defending himself against Eliphaz, Bildad, and Zophar. This speech in chapter nine is somewhat different from the others. This is because Job does not spend much of his speech responding directly to Bildad and what he has said in chapter eight. In chapter 9, Job devotes his attention to God and His greatness. The questions Job asks in this chapter get to the heart of the matter of sin.

In Job 9:1-10, Job declares God’s greatness. Here, he asks a question in verse 2, “…how should man be just with God?” or (NKJV) “…how can a man be righteous before God?” Job is simply asking, “How can a man maintain that he is in the right and then be in opposition to God?” Job has maintained all along that he has done nothing that would warrant his present situation, yet, he has been suffering. He then says, “If he will contend with him, he cannot answer him one of a thousand” (v. 3). Near the end of this chapter, Job pleads for a “daysman.” He says, “For he (God) is not a man, as I am, that I should answer him, and we should come together in judgment. Neither is there any daysman betwixt us, that might lay his hand upon us both” (Job 9:32-33).

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While our Lord was limited in his ministry to the land of Israel (Matt. 15:24), he nonetheless did leave home and go to other places to preach and teach God’s word. In light of this there are a number of lessons he teaches us that apply to foreign evangelism.

1. He accepted the hardships involved. After leaving home, Jesus had “not where to lay his head” (Lk. 9:58). Also, the endless journies that were a part of his ministry to the house of Israel must have been tiring (e.g., Jno. 4:6). While we recognize that there is nothing wrong with a preacher staying in one place (1 Tim. 1:3) and having a place in which to live (Acts 10:6; 21:8; 28:30), Jesus’ example is instructive when applied to foreign evangelism. One who decides to spread the Gospel somewhere far from his home, especially in a foreign land, must take some hardship for granted. This would include not only separation from home, but having much of the work load on one’s shoulders, the lack of some familiar services and products, and living in a strange land, sometimes among people who speak another language. While there is a danger of exaggerating these hardships (they can sure make good stories to tell!), one need only consider them at face value to see that it would be much easier to simply stay put in the relative comforts of wherever we call home. Accepting hardship is not something that should be shunned or shrank from. Sacrifice was the spirit of Christ’s ministry and we are called to be living sacrifices to him (Rom. 12:1; cp. Phlp. 2:17).

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