Living Word August 2015

They delivered him to Pontius Pilate the governor.

Matt. 27:2

www.biblestudiesonline.org.uk

In this issue: 4.

The Key to Divine Energy

Edwin & Lillian Harvey (USA)

5.

Hope for the Nations

Tom Holland (UK)

8.

Discerning the Voice of the Lord

Daniel Kolenda (CfaN)

10.

Faith-builders Bible Study Luke 3:21-4:13

Derek Williams (UK)

13.

In Depth Study – Zechariah 13

Mathew Bartlett (UK)

16.

The Unfair Advantage

Ken Legg (Australia)

18.

Everlasting Security

Doreen Harrison (UK)

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Living Word is published in the UK by Sharon Full Gospel Church, 7 Park View, Freeholdland Road, Pontnewynydd, Pontypool, NP4 8LP Editor: Mathew Bartlett

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Hope for the Nations: Scholar’s Book Corrects Misunderstandings in Paul's Letter to the Romans; Transforming Original Text Painstakingly researched by Senior Research Fellow in Biblical studies, Dr Tom Holland, ‘Hope for the Nations: Paul's Letter to the Romans (A Corporate Reading)’ takes readers deep into the world of the Roman Church and the culture into which Paul wrote his magnificent epistle. By correcting misunderstandings that have existed for two-thousand years, Holland urges readers to rethink familiar passages in Paul's Letter to the Romans from a fresh perspective, bearing in mind St. Paul’s Jewish roots, and so challenges common misconceptions about the apostle’s wider Biblical/theological beliefs.

Among the twenty-seven books that make up the New Testament, ‘The Epistle to the Romans’ is often referred to as the "most important theological legacy" for its explanation and defence of the gospel of salvation through Jesus Christ. However, as Dr Tom Holland proves in his compelling new book, scholarly interpretation of the volume has been fraught with misconceptions.

In ‘Hope for the Nations: Paul's Letter to the Romans (A Corporate Reading)’ Dr Holland attempts to correct these points of confusion and, in the process, challenge every level of readers’ Biblical beliefs.

RRP £19.99 Paperback (Ebook £9.99 from all good stores) 20% off from publisher website use code HOPE20 Anthony C. Thiselton, Professor of Christian Theology and the University of Nottingham comments, "Tom Holland always remains alert to the influence and relevance of the Old Testament and emphasizes the impact of Paul's thought upon the church as a community as well as on the individual as part of that community...a very salient and practical commentary."

Blanchard Professor of New Testament, Douglas Moo, adds, “The commentary digs deeply into current scholarship on the Old Testament roots of Paul's teaching, yet presents its conclusions in accessible language.”

‘Tom’s commentary invites readers to break away from fixed ideas and journey to new place. It is informed, scholarly, rich in exegetical insights, yet easy to understand. I highly recommend it…’ Lawson Murray, President of Scripture Union Canada

Apostolos Publishing www.apostolos-publishing.com 3

“Better, far better, do less work, if need be, that we may pray more, because work done by the rushing torrent of human energy will not save a single soul, whereas work done in vital and unbroken contact with the living God will tell for all eternity.

The Key to Divine Energy An extract from ”Kneeling We Triumph” by Edwin & Lillian Harvey BUY ON KINDLE! £3.86 Reproduced by kind permission of Harvey Publishers.

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Seek the LORD and his strength, seek his face continually (I Chron. 16:11).

But the people that do know their God shall be strong, and do exploits (Dan. 11:32).

Walker of Tinnevelly, after years of missionary endeavor, resigned from some of his official responsibilities in order to give more time to prayer and evangelistic effort.

The local newspaper announced that Rev. T. Walker used to be a hard worker but had now retired to the district to pray. Majoring in the spiritual he was bound to be misunderstood. He wrote a pamphlet on prayer hoping to stir others to the power of prayer. We quote a portion:

“The cry is heard from every quarter: ‘Overwork. Too much to do.’ No charge of idleness can be truly laid against us, as a whole.

But how is it that so much of our busy energy appears to be expended all in vain?

Holy Scripture, personal experience, the voice of conscience, all these alike suggest at least one answer—we have neglected largely the means which God Himself has ordained for true anointing from on High.

“We have not given prayer its proper place in the plan of our campaign. Has not much time been spent in the school, the office, the village, or the zenana, and little, very little, in the secret chamber?

Fellow-missionaries, we have toiled much, but we have prayed little.

The energy of the flesh of our intellect, of our position, of our very enthusiasm, this has been allowed to usurp, to a lamentable extent, the place of the one power which can rouse immortal souls from the slumber of eternal death—the might of 4

the living God, the energy of the Holy Ghost.

“How many a day passes by in hundreds of missionary bungalows in one ceaseless, busy stream of work, without any time for quiet intercourse with God, except the few brief minutes snatched in the early morning before the rush begins or the short space allowed in the late evening by exhausted nature!

“How many of us plead for India as Robert Murray McCheyne pleaded for his Dundee congregation, never ceasing to pray for them, even when sickness drove him from them for a time, and turning the very shores of the Sea of Galilee into an oratory, till God opened the windows of Heaven and poured down upon them showers of blessing?

Or again, how many of us pray for the souls around us in this heathen land as Robert Aitken prayed for those congregations in which he carried on his mission work, spending hours upon his knees, after a day of busy preaching, beseeching God, with strong crying and tears, to save the souls of men? We all know the importance of prayer and can preach discourses on its efficacy, but do we practice what we preach ourselves?”

“The great battles,” says Samuel L. Brengle, “the battles that decide our destiny and the destiny of generations yet unborn, are not fought on public platforms, but the lonely hours of the night and in moments of agony.”

faith of the community that was meeting in the name of Jesus.

So in these opening verses, Paul introduces Jesus as the Son of David, and explains the nature of the salvation he brought; showing why it was so desperately needed, and how it related to the lives and confession of the Roman Christians.

An Extract from Tom Holland’s New Book Romans 1: The Messiah King and his Mission Introduction Like any introduction, the opening of Paul’s letter to the church in Rome is intended to help the reader understand what the letter is about and prepare them for its unfolding content. It is significant that this letter, written to a largely Gentile community, begins with a statement about a Jewish king—David—who had lived a thousand years or so before.

Understanding the promise which God gave to David (and through him to Israel, the people over whom he ruled) will be crucial if we are to understand how and why there came to be Christian believers in Rome at all. For these promises, and how they were fulfilled, defined the

The opening section of the letter (the salutation) contains important theological information which provides Paul with an opportunity to establish the way in which he wants the letter’s recipients to engage with its central message. As the letter unfolds we shall observe how Paul develops the themes of his opening verses; for they show how the Son of God, who came through the line of David, fulfilled his Father’s mission; bringing to completion the promises made throughout the Old Testament to Israel.

Paul: Convert, Servant and Apostle 1:1 Paul, a servant of Christ Jesus, called to be an apostle set apart for the gospel of God. First of all Paul must introduce himself to his readers; and the term he uses to describe himself is doulos (‘servant’). This term has been the cause of a great deal of confusion. In classical Greek it meant ‘slave’ and many commentators have assumed 5

that Paul intended to describe himself as one who, without any rights of his own, was owned by Christ.

But when this word was used in the Greek Old Testament (the LXX) it was a translation of the Hebrew word ebed—a title which is applied to a wide variety of people in the Old Testament; not only to slaves, but also kings (Isa. 37:24), prophets (Isa. 20:3), the nation of Israel (Isa. 41:8–9), the Messiah (Isa. 42:1), and even ordinary Israelites (Isa. 65:13– 15).

Hence the word ebed was used to denote someone who was subordinate either to God or to man. Hence in the LXX (unless the context makes it clear that it was otherwise) doulos describes a relationship to God within the covenant that he had made with Israel.

This is also the case in the New Testament, where it is used to describe the relationship between the believer and God within the new covenant which God has established through Christ. In such a context, doulos does not denote someone who has no rights, but rather someone who is showered with honour and privilege as a result of being a servant of the living God. Paul could not think of himself apart from his relationship to his Saviour, a relationship that had cost him dearly. At one time he

had hated Jesus Christ, doing everything to silence all who claimed to be his followers. He had been a fanatical Pharisee, and in his attempt to guard the purity of Judaism he had travelled far beyond the borders of his country to bring the followers of Jesus before the Jewish court. He would not tolerate the suggestion that Israel’s Messiah had been crucified, because the law said that anyone who hangs on a tree is cursed by God (Deut. 21:22– 23).

Paul’s apostleship was ‘by the will of God’, and he describes his calling in terms which are reminiscent of the call of men in the Old Testament such as Abraham, Moses, David, Isaiah, and Ezekiel. He is ‘a servant of Christ Jesus, called to be an apostle’.

However, as he was on the way to Damascus to arrest some of Jesus’ disciples, Paul experienced a life-transforming encounter with Jesus, and could no longer deny that he had been raised from the dead. He became a member of the new community which he had formerly tried to destroy and— accepting that Jesus was the Son of God—became his servant.

Furthermore, Paul says that he was aphorismenos (‘set apart’).

The word appears in the LXX in the context of the sacrificial ministry of the Temple. It spoke both of priestly service and of all Israel’s service to God (cf. Num. 8:11; Lev. 20:24–26). Its use here suggests that Paul understands his ministry to be in some way priestly; indeed later in the letter he writes that he has ‘the priestly duty of proclaiming the gospel of God’ (Rom. 15:16)— yet he also extends the idea of priestly ministry to include all the believers in the church to whom he is writing (Rom. 12:1– 2).

Paul’s life became dedicated to spreading far and wide the good news that Jesus Christ had fulfilled the Scriptures (v. 2). In writing his letter to the Romans, Paul is anxious that the church there might understand that this message of good news is for both Jews and Gentiles—for all who believe. The promises that the Gentiles would be brought into the covenant community as a result of the coming of the Messiah were now being fulfilled.

Paul was set apart for the ‘gospel of God’. The term euangelion (‘gospel’) means good news. Paul here echoes the good news which Isaiah proclaimed; for as through Isaiah God promised to deliver Israel from their exile in Babylon (Isa. 52:7), so Paul’s ‘gospel’ proclaimed deliverance of a different kind which would be brought about under the leadership of a descendant of David (Isa. 9:7; 11:1–5; 22:22; 55:3).

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Jesus: The Messiah Jesus of Nazareth was none other than the long-expected Messiah. The use of the term Christos (‘Christ’) is important as it translates the Hebrew mašîah (‘Messiah’). David, the Jewish king mentioned earlier, was the leading Messiah figure of the Old Testament. In calling Jesus the Messiah, Paul is showing Jesus as David’s successor; the one who would bring God’s promises to completion. It is Jesus who brings about deliverance for both Jews and Gentiles from the greatest exile—through Paul’s proclamation of the gospel they are being called to leave their alienation from God, and be reconciled to him. This is possible because Jesus, the Son of David, has dealt with the cause of separation and exile— the sin of humanity—a theme which Paul develops more fully in chapter three.

1:2 which he promised beforehand through his prophets in the holy Scriptures, While it is legitimate to look for specific prophecies in the Old Testament to see how they may have been fulfilled in Christ, such a predictive promise-fulfilment approach is not at the forefront of Paul’s thinking here. Rather, he sees the many prophecies about the ending of Israel’s shame in exile, and her deliverance through the coming of the Son of David, to have been fulfilled in Jesus. As we continue to explore Romans, we

shall see that Paul’s understanding of the fulfilment of the scriptures is more at the level of typology. In this method of interpretation features of Old Testament events are identified in God’s dealings with the New Testament church and it is from the resulting parallels that lessons are drawn (Rom. 15:4; 1 Cor. 10:1–13).

1:3 concerning his Son, who was descended from David according to the flesh Many scholars believe vv. 3–4 to be a statement from an existing confession of faith—probably one that was used in the early church at baptisms. Paul was in the habit of quoting from confessions and hymns; possibly assuring the recipients of his letters that he was in agreement with the message embodied in those compositions—a message which the original apostles had received from Jesus (Phil. 2:5–8; Col. 1:13–20).

A Descendant of According to the Flesh

David

Paul’s statement that Jesus was ‘descended from David according to the flesh’ needs some careful unpacking. For the ancient Greeks, all flesh was evil but all spiritual things were good; they believed that the spirit of man was imprisoned in his evil (physical) body. But this was not the Jewish understanding. The creation account in Genesis led a Jew to see all of God’s creation as good,

including the human body, the flesh. The Jewish people knew that the body was capable of great evil, but they did not for that reason believe that it was intrinsically evil. It is true that as a result of Adam’s sin the whole of creation became fundamentally flawed, including the physical condition of humanity; but this ‘spoiling’ did not make human flesh sinful, it simply made it weak. As we will demonstrate, the term ‘flesh’ is used in a variety of ways in Romans, and it is therefore extremely important to read the word in context of the passage in which it appears in order to ascertain its particular meaning.

In this verse, Paul uses the term ‘human nature’ (or ‘flesh’) as a reference—not to sinfulness— but to this weakened human condition. The verse is simply saying that, according to natural descent, Jesus was of the line of King David. He was truly man and, apart from our sinful status, shared our human condition.

Because of this he can be our faithful High Priest, understanding our needs, and sympathizing with us in our frailty (Heb. 2:17–18). One could argue that being born into the royal family brought Jesus privilege—but that would be to misread the plot. The Son of David was not destined to privilege but to suffer death.

Isaiah had identified the Suffering Servant (Isa. 52:13— 53:12) with the promised descendant of David (Isa. 55:3) 7

whose sufferings would bring about Israel’s release from exile.

Paul clearly makes a similar connection.

If this crucial theme of Jesus being the promised descendent of David (‘Messiah’) is not permitted to control our exegesis at this point, then the result might be a serious misreading of the whole letter.

What Paul is saying is that the good news he proclaims makes known how God has fulfilled his promises by sending his Son as the promised Davidic king (Rom. 3:21; 16:25–26; 2 Cor. 1:20). No Jew would have expected that the longed-for king was going to be the eternal Son of God; nor would he have anticipated what the Son of David would do once he had come. Jesus’ choice to submit himself to death at the hands of the Roman overlords was unthinkable. The scandal of the cross (1 Cor. 1:23) was an insurmountable problem for any Jew who had not faced the reality of the resurrection and experienced the work of Christ’s Spirit (1 Cor. 2:14; 2 Cor. 3:13– 16). © 2015 Tom Holland Used by kind permission of publisher.

Hope for the Nations is available now in paperback and ebook in all good book stores. Hard back coming soon.

SPECIAL OFFER – 20% off available at publisher website www.apostlos-publishing.com

Discerning the Voice of the Lord

by Daniel

Kolenda Image Š Grace21

Article reproduced with kind permission of Christ for all Nations 8

So you think God has spoken to you, but you’re not completely sure? We’ve all been there. The truth is that sometimes God’s voice is easy to recognize, and sometimes it’s not.

If there is a question in your mind about whether or not something you’re sensing is from God, ask yourself the following questions.

Is it biblical?

If the answer to this question is no, then you have your answer. God will never tell you to do anything that is contrary to His Word.

Even if what you are sensing feels so real and so strong, watch out! There are many spirits in the world but only one Holy Spirit. And the Holy Spirit will never contradict the Scriptures.

Is this causing confusion in my heart?

If the answer to this question is yes, then what you are sensing probably is not from God because God is not the author of confusion (1 Cor. 14:33). Jesus likened His people to sheep, and sheep are very easily frightened and confused. God may challenge us to think differently about things or to reach out to new levels of faith, but He doesn’t create confusion or the doubt

and strife accompany it.

that

often

Is this producing peace in my heart?

To make sure what we are hearing is from God, we must identify our desires and selfinterests and, as an intentional act of our will, neutralise them.

Jesus’s voice comes with an awareness of heavenly peace.

In contrast, the devil uses urgency, pressure, and fear to drive people.

The louder the voice of our own will, the quieter God’s voice will be. Conversely, the quieter the voice of our own will, the louder God’s voice will be.

There can certainly be exceptions to this rule.

Sometimes the Lord speaks words of correction and rebuke. There are also situations when the word of the Lord is time sensitive and immediate action is required.

Therefore, if what you are sensing grows quieter as you silence your desires, then it is not from God. But if what you are sensing grows stronger as you neutralize your own desires, then it just might be from the Holy Spirit.

But most of the time when God speaks, it is not a driving, demanding, high-pressure, “You have to do this right now or else!” word.

You can support Cfan (Daniel and Reinhard Bonnke’s African mission by making a purchse from the Cfan bookshop.

If you believe God is speaking to warn you of imminent danger and you must react quickly, then do so. But if you believe God is speaking to you to quit your job, sell your house, and go to the mission field before next Thursday, it might be best to slow down a bit, get into the Word, and seek some godly counsel!

Have I quieted my desires and self-interest?

The voice of our own longings, interests, and opinions can easily be confused with God’s voice.

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BUY: Faith The Link With God's Power

The Faith-builders Bible study series The ‘Faith-builders Bible study series’ has been developed a useful resource for today’s students of God’s Word and their busy lifestyles.

Pastors, home or study group leaders and indeed for anyone wishing to study the Bible for themselves will benefit from using Faith-builders studies.

Each volume is the result of many years of group Bible study, and has been revised again and again to be relevant, challenging and faith building whilst remaining clear and easy to understand.

Each chapter has thought provoking questions to aid study and sample answers are provided.

Below is an extract from the study notes for Luke 1:57-80

Luke Chapter 3:21–4:13

By Derek Williams & Mathew Bartlett (UK) Image © Rorem The Baptism of Jesus

As Jesus prayed during his baptism, the sky was opened to reveal the transcendent presence of God above.

by Luke in 1:35, where Jesus is called God’s son at least from birth; and arguably from before that), but rather to identify him being God’s (UK) Image © son Roremalready; whilst the equipment of the Holy Spirit came in order for Jesus to commence his public ministry.

Mark Chapter 2 (abstract)

3:21 Now when all the people were baptized, Jesus also was baptized.

And while he was praying, the heavens opened.

By Derek Williams & Mathew Bartlett 3:22 And the Holy Spirit descended

With these verses the primary purpose of John the Baptist’s ministry is realised. John had come to prepare the way for the Lord Jesus Christ and that objective was fulfilled when Jesus approached John to be baptised in the waters of the River Jordan. Luke has already shown us how Jesus fitted into the Jewish family, and took his place among the people of the covenant God had made with Israel. Now he wants to show the relationship between Jesus and the renewed family of God with whom God was about to make a new covenant. Although Jesus himself was without sin, he submits to being baptised by John in order to identify himself with sinners, not as one of them but as their Saviour.

on him in bodily form like a dove.

And a voice came from heaven, "You are my one dear Son; in you I take great delight."

From God’s immediate presence in heaven, the Holy Spirit came down with indescribable splendour, like a glorious light having substance and form, a form which Luke likens to a pure and gentle dove. This form settled on Jesus and then disappeared inside him as the voice of God the Father came from heaven saying "You are my beloved Son, in whom I am well pleased". Notice the similarity with Isaiah 42:1, albeit God here identifies his Servant as his only begotten Son. The call of God does not serve to appoint Jesus as God’s Son, (this kind of ‘adoption theology’ is ruled out 10

In earlier times God had described Israel as his servant, his firstborn son (Exod. 4:22), but now that title was passed on to an individual, the perfect representative of God in Israel.

This is how the servant is seen in the Servant Songs of Isaiah.

Israel had been called God’s servant, but had failed to achieve God’s perfect purpose; so God sends his only Son as the one who would bring these purposes to pass.

The Genealogy of Jesus 3:23-38 So Jesus, when he began his ministry, was about thirty years old.

He was the son (as was supposed) of Joseph, the son of Heli, the son of

Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Kenan, the son of Enosh, the son of Seth, the son of Adam, the son of God.

In this part of his gospel, Luke is keen to present Jesus as the Servant of God prophesised by Isaiah the prophet, especially from chapters 40–55. In order to do so, he must first show his descent from King David, to whom God had promised that one of his descendants would sit

forever on his throne (2 Sam. 7:12-14) and from Abraham, though whose descendent the whole world would be blessed (Gen. 12:34 and ultimately from Adam and from God. All the creation had come from God, and now God had entered his creation as one of its people.

Jesus is identified with the human race in order to become its Saviour (Heb. 2:14).

Luke’s genealogy differs considerably from Matthew’s.

Some suggest that this is because Luke gives us Mary’s physical line of descent, rather than Matthew who uses Joseph’s family tree. Others prefer Lord Hervey’s explanation that Matthew gives the legal descendants of David i.e. to show who was heir to the throne, whilst Luke gives a literal descent regardless of royal succession. ‘On this view, Jacob, the father of Joseph in Matthew, and heir to David’s throne, died without issue. The succession then passed to the line represented by Eli.’ But there remains no certainty among scholars about any of this.

Jesus began His ministry at the age of thirty; the age at which priests could begin to minister in the tabernacle (Num. 4:3) and interestingly also the age at which Joseph was revealed to the Egyptian people as their Saviour (Gen. 41:46). Luke makes the important point that people only supposed Jesus to be the son of Joseph because 11

Joseph was married to Mary; since Jesus was not born to any man, and yet was fully human, he sees himself as the son of the whole human race – often using the title ‘son of man’ (humankind) in Luke’s gospel.

Jesus Tempted by the Devil 4:1 Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led by the Spirit in the wilderness.

After the Holy Spirit had descended and remained on Him at His baptism, Jesus (still full of the Spirit) was led by the Spirit into the wilderness (the Judean desert). It is important to note that God led Jesus to face the devil and his temptation head on; clearly the encounter had been arranged, and Job 1:12 implies that the devil could not have assailed Jesus without divine permission.

4:2 Where for forty days he endured temptations from the devil. He ate nothing during those days, and when they were completed, he was famished.

There Jesus was tempted by the devil for forty days and nights.

During these days He ate nothing. When these days of fasting had ending he became hungry; which may suggest that during the time of fasting He was not conscious of being hungry.

4:3 The devil said to him, "If you are the Son of God, command this stone to become bread."

The Bible tells us that Jesus was tempted in all points like as we are yet was without sin (Heb. 4:15). Yet the temptations listed here were not connected with the cravings common to all me – which of us would be tempted to turn a stone into bread?

Rather, these were temptations of Christ’s deity. Using His hunger as an opportunity, Satan rubbishes Jesus’ claim to be the Son of God, provoking him to prove his divine credentials by turning stones into bread.

4:4 Jesus answered him, "It is written, 'Man does not live by bread alone.' "

Jesus rebuffed the devil by quoting the scripture (Deut. 8:3).

It is not food but the word of God that is most important in sustaining a person’s life. God maintains all creation, including human nature, by his divine word (Heb. 1:3).

4:5-6 Then the devil led him up to a high place and showed him in a flash all the kingdoms of the world.

And he said to him, "To you I will grant this whole realm — and the glory that goes along with it, for it has been relinquished to me, and I can give it to anyone I wish.

The devil next conveyed Jesus to a high mountain and in an instant showed Him all the kingdoms of the world and the worldly glory associated with them. What Satan offered to Jesus he did not have the authority to give; the kingdoms, power and glory of men (Psalm 24:1; Daniel 5:21). To say that

this power and glory had been given to him was a lie of the devil for he is a usurper (one who wrongfully or illegally seizes and holds the place of another) for they all belong to God and will be given by God to his Son. 4:7 So then, if you will worship me, all this will be yours.

The condition that the devil adds in order for Jesus to receive was that He should bow down and worship him as God in direct disobedience to the first commandment (Exodus 20:3).

4:8 Jesus answered him, "It is written, 'You are to worship the Lord your God and serve only him.' "

Again Jesus defeats the devil by the word of God (Deut. 6:13).

There is only one Lord and he alone must be worshiped and served (James 4: and 1 Peter 5:9). Jesus had not come into the world to ascend an earthly throne or receive glory from men. For him would be the cross of shame and the rejection of men; but this would be followed by his exaltation by God to share his father’s throne having all authority (Matt. 28:18) and the highest name (Phil. 2:9-11).

4:9 Then the devil brought him to Jerusalem, had him stand on the highest point of the temple, and said to him, "If you are the Son of God, throw yourself down from here.

Next the devil takes Jesus to Jerusalem and sets him on the highest point of the temple and challenges him to throw himself 12

off to prove that he is the Son of God. 4:10-11 For it is written, 'He will command his angels concerning you, to protect you,' and 'with their hands they will lift you up, so that you will not strike your foot against a stone.' "

If you are indeed God's Son then surely, said Satan, no harm could come to you; for God has promised that the angels would guard, keep and watch over his Son so that He would not even hurt His foot against a stone (Psalm 91:11-12).

4:12 Jesus answered him, "It is said, 'You are not to put the Lord your God to the test.' "

But Jesus once more overcomes the devil again by the word of God, for what Satan was asking him to do again flouted a direct command of God - men are not to tempt, try or test God (Deut.

6:16).

4:13 So when the devil had completed every temptation, he departed from him until a more opportune time.

Satan is ‘decisively beaten’.7 Having exhausted all his resources, the devil was forced to retreat until another opportunity for diabolical success might present itself. In other words, Jesus would face Satan again. ‘There is no freedom from temptation in this life. There was not for Jesus and there is not for us.’

Our In Depth Study Zechariah Chapter 13

By Mathew Bartlett Photo © Jacob Gregory

Scripture taken from the NET

Bible®.

This article is an extract from The Prophet of Messiah – a Zechariah Bible Commentary

Buy Paperback £3.73

The Shepherd of My People The Wounding of God’s Shepherd Provides Cleansing from Sin Sin Forgiven 13:1 "In that day there will be a fountain opened up for the dynasty of David and the people of Jerusalem to cleanse them from sin and impurity.

God through the prophet chooses his words deliberately.

Unlike a lake, a fountain is an ever flowing stream of fresh water. And a naturally occurring spring is set here in contrast to a well – for wells are dug by man’s effort whilst springs or fountains

bubble up from the earth because of the action of the Creator. In this way the verse reveals that God himself would deal with human sin, providing a way for cleansing. This opening would be made by God’s action upon earth, just as a spring bubbles up from the ground.

This would lead to obedience, not to the letter of the law, but to its spirit. Jesus similarly recognised the cleansing power of God’s word when he said ‘You are clean already because of the word that I have spoken to you’ (John 15:3 see also Eph. 5:2526).

The Jews knew and understood the image of water cleansing away their sin (Psa. 119:9, 11); it was through obedience to the Torah that men could avoid sinful paths (Psa. 19:7-11). Yet God had spoken to them through the prophets that as he sprinkled clean water on them to make them clean, he would write his law within their hearts (Jer. 31:33-34; Ezek. 36:25-27).

Yet the Jews also knew and understood that according to the law, sin and uncleanness were removed by the blood of animal sacrifices.

Hence, unusually, this was to be a fountain not only of water but also of blood (see also Moses using water and blood in Heb. 9:19).

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This is the significance of John’s writing of Jesus that ‘one of the

soldiers pierced his side with a spear, and blood and water flowed out immediately’ (John 19:34). Christ’s death on the cross is regarded by the evangelist as fulfilling Zechariah’s prophecy and providing a fountain for the cleansing of sin and impurity.

It is interesting that this fountain is opened for the king and people living in Jerusalem. Of course, the cleansing effect of Christ’s sacrifice on the cross is available to all who will believe (Rev. 7:9, 14); but the death of Christ itself took place exactly here – in Jerusalem, just outside the city gate.

Paradoxically the ultimate sin of the rejection of Christ – the Davidic King of Judah – by his own people in Jerusalem became the ultimate source of their forgiveness; and Christ’s once and for all offering for sin does away with the need of any further animal sacrifice (Heb. 9:10).

Sin Forsaken 13:2 And also on that day," says the LORD who rules over all, "I will remove the names of the idols from the land and they will never again be remembered.

Moreover, I will remove the prophets and the unclean spirit from the land.

The cleansing spoken of by the prophet has also a powerful sanctifying effect. Those who are cleansed by the blood of Christ

are also set apart for him. They reject the idols and turn to God (1 Thess. 1:9) and from all false religious practises; inspired as they are by demons. There is no more place in God’s covenant community for idolatry or falsehood. The people whom he has redeemed by his blood are to be fully committed to a holy God and so are committed to a way of holiness. False religious practises should find no welcome in the church of God, for they will find no welcome in God’s presence (Rev. 21:8; 22:15).

Imagine that God would move so mightily on our land, turning so many to Christ that religious falsehood would be no more able to continue in the nation.

Then read this verse again and see that by the proclamation of Christ’s cross the dream may become a reality.

13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, 'You cannot live, for you lie in the name of the LORD.' Then his father and mother to whom he was born will run him through with a sword when he prophesies.

Such an attitude of zero tolerance to sin and rebellion was commonly known to be part of the Mosaic Law. When Jesus later took up this theme he changed it to make it more personal and less violent; yet it became no less severe (Matt.

5:30).

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The new covenant community (which we now know to be the church) was to have such an uncompromising attitude to sin in their midst that members living in open sin were to be excluded from the community (1 Cor. 5:5).

Sin Frustrated 13:4-5 "Therefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment of a prophet to deceive the people. Instead he will say, 'I am no prophet — indeed, I am a farmer, for a man has made me his indentured servant since my youth.'

When God’s people are turned to him through his forgiving action, they will pay no more heed to false prophets – thus disenfranchising them and putting them out of business altogether.

The picture here is not of the workers of evil being converted, but of them being frustrated. No longer able to deceive the people with their lies, they are humiliated; forced to turn to lowly menial labour to make their living.

13:6 And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends (AV).

Still focussed on the exegesis of the open fountain, the Shepherd is here introduced. The passage

first speaks of his wounding before describing him in more detail. The verse corresponds with that of Psalm 22:16 ‘they pierced my hands and feet’; and describes the nature of Christ’s death by crucifixion.

Significantly, Jesus describes having received the wounds in the house of his friends – once again pointing to Jerusalem as the place of crucifixion.

13:7 "Awake, sword, against my shepherd, against the man who is my associate," says the LORD who rules over all. Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones.

Here God describes the wounded person as ‘my companion’ or the one who is near to me; words reminiscent of Matthew 3:17, ‘This is my beloved son’. The companion is also designated by God as ‘my shepherd’, the shepherd of my people Israel, a clear Messianic reference (Micah 5:2).

Yet Jesus expanded this ministry to include a flock from all nations when he said, ‘And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd’ (John 10:16).

Hence the writer to the Hebrews describes Christ as ‘the great Shepherd of the sheep’ (Heb. 13:20).

The awaking sword is a picture of the violence done to the shepherd, upon which the sheep, his disciples (Matt.

26:31), would be scattered.

13:8-9 It will happen in all the land, says the LORD, that twothirds of the people in it will be cut off and die, but one-third will be left in it. Then I will bring the remaining third into the fire; I will refine them like silver is refined and will test them like gold is tested. They will call on my name and I will answer; I will say, 'These are my people,' and they will say, 'The LORD is my God.' " These verses initially seem out of place and most likely relate to verse two, where we first encountered the idea of being ‘cut off’. The fate of those who reject God’s word and God’s shepherd will be to be ‘cut off’ from God’s covenant people; as a result of which exclusion they would perish, not being found justified at the last judgment. The people who are cleansed on the other hand, although spared eternal punishment, will be tried with fire like gold (Job 23:10; 1 Peter 1:7). It is as they share many sufferings because of their testimony that the LORD is their God that they find themselves acknowledged by God as his own people (Acts 14:22; Rom. 8:17).

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13:7 "Awake, sword, against my shepherd, against the man who is my associate," says the LORD who rules over all.

Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones

For these people the words of the psalmist are most appropriate. They need a Biblical perspective of the greatness of God. In their understanding they do need to magnify Him until they see Him as He really is – omnipotent!

However, there is an opposite extreme. It is to ignore the The Unfair Advantage There are two extreme positions we must avoid when talking about the Devil and the powers of darkness. One is to have an unhealthy fixation with them.

The other is to not believe in them or take them seriously.

Both errors exist in the church today.

On one hand, there are Christians who are more demonfocused than Christ-focused.

They seem obsessed with the Devil.

‘Honey, I shrunk God!’ For many years I wondered why the psalmist exhorts us, ‘Oh, magnify the Lord with me …’

(Psa.34:3). The word ‘magnify’ means to make something bigger than it is. Surely that is something we can’t do with God. Now I understand why he uses this word. Some…have a Star Wars concept of God where sometimes He gets to win, but other times the Devil outsmarts Him and gets the upper hand.

reality of Satan’s presence, and in doing so be unprepared for his subtle attacks.

I remember once speaking on the subject of spiritual warfare.

After the service a young man said to me, ‘I’m not into spiritual warfare.’ My response was…‘If it was a subject we could ignore the apostles wouldn’t have written about it.

The unfair advantage Whilst we don’t deny the presence of the enemy or the reality of spiritual warfare, we need to be clear that we have an enormous, unfair advantage.

The New Testament teaches that: 1) Satan is a defeated foe. In reference to Jesus, the writer to the Hebrews says, ‘… through death He destroyed him who had the power of death, that is, the devil’ (Heb.2:14). We face an enemy whom Christ has already conquered.

2) We have been delivered from his kingdom and power. Jesus explained, ‘When a strong man, 16

fully armed, guards his own palace, his goods are in peace.

But when a stronger than he comes upon him and overcomes him, he takes from him all his armour in which he trusted, and divides his spoils’ (Lk.11:21-22).

Satan no longer has authority over us. As Paul says, we have been delivered ‘from the power of Satan to God’ (Acts 26:18).

It is not possible for a demon to possess a child of God, neither is it possible for Satan to inflict a generational curse or any other curse upon a Christian. A stronger One than Satan has rescued us from his domain and has brought us into the safety and security of His care. Paul says, ‘He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love’ (Col.1:13).

Whilst the world may be under the control of Satan, we are not.

As John says, he cannot touch us: ‘… he who has been born of God keeps himself, and the wicked one does not touch him.

We know that we are of God, and the whole world lies under the sway of the wicked one’ (1 Jn.5:18-19).

The nature of spiritual warfare This leads us to the question, ‘If Satan is a defeated foe and cannot harm us, why does Paul talk about wrestling against spiritual hosts of wickedness?

And why do James and Peter speak of the need to resist him

(Jas.4:7; 1 Pet.5:8-9)? What is the nature of our spiritual warfare?’

In response to these questions we will look at a classic passage on this subject in Ephesians 6:10-18. Paul says, ‘Put on the whole armour of God, that you may be able to stand against the wiles of the devil’ (Eph.6:11).

It is here that we learn the true nature of our warfare. The word translated ‘wiles’ means trickery or deceit. The only weapon Satan now has is deception.

Every other influence that he brings to bear upon the children of God stems from this. For example: • Condemnation is the lie that we are guilty, when God says we are righteous.

• Temptation is the lie that if we yield to sin we will be happy; whereas the truth is that we will only experience abundant life and true happiness in Christ.

Jesus has not left us without resources to deal with his deception. Paul exhorts us to do three things: 1. ‘Be strong in the Lord and in the power of His might’ (Eph.6:10). As we have already noted we are no match for the enemy in our own resources, but we have access by faith into His grace and wisdom, by which we are more than conquerors.

2. ‘Put on the whole armour of God’ (Eph.6:11). Surprisingly,

some Bible commentators go astray here because they overlook an important word.

They explain the separate pieces of armour in terms of our own attributes, e.g. they interpret the belt of truth to mean our truthfulness and integrity, and they understand the breastplate of righteousness as our righteous living. The word they have failed to notice is that it is the armour of God. It is not our truthfulness that gives us the victory, but the truth of His Word. It is not our upright living that enables us to stand against the enemy, but His righteousness given to us in Christ. When David went out to battle against Goliath, Saul offered him his armour but David couldn’t even stand up in it! This illustrates the lesson that the arm of flesh will fail us in the day of battle. We need the armour of God. 3. ‘… that you may be able to stand against the wiles of the devil … Therefore take up the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore …’

(Eph.6:11-14 – emphasis mine).

We are not called to defeat Satan. He is already defeated.

Paul repeatedly states that we are to stand by faith in the finished work of Jesus. Much of what is taught on the subject of spiritual warfare is just another works trip. As we have already noted, the New Testament church never engaged in 17

spiritual mapping, binding Satanic principalities or loosing God’s angels over cities, etc.

These are dead works, i.e. trying to do what Jesus has already done. Satan only has one weapon: deception. And God has provided us with the armour to stand against every form of trickery he uses to deceive us.

Victory is assured as we put on the whole armour of God and stand.

The armour of God Paul was in prison chained to a Roman soldier when he wrote his epistle to the Ephesians. He had time to observe the soldier’s armour and was inspired to use this as an analogy of our spiritual armour.

There are six pieces in the armour of God. It has been pointed out that it only covers the front part of us. There is no defence for our back parts because we do not run from the enemy. He runs from us when we stand against him! ‘Submit to God. Resist the devil and he will flee from you’ (James 4:7). Just as he departed from Jesus in the wilderness, so he will flee from us.

This article is an extract from Ken Legg’s bestselling book ‘Grace the Power to Reign’.

Reproduced with kind permission.

Order ‘Grace: The Power to Reign’ PDF AUS $9 Print AUS $19

© Attila Barabás

Everlasting Security Extract From ‘A Bouquet of Blessings’ by Doreen Harrison My granddaughter enjoyed her work experience at a residential home. Having been asked to massage the residents hands, she approached one elderly lady, “May I gently stroke your hand?” The lady replied, eagerly, “Oh yes, you can! Actually, I have two of them - I don’t know where they came from, but I’ve got them right here!”

We smile when old people produce such unique statements. We care deeply when someone we love begins to forget things and make simple mistakes.

The touch of a hand can bring such comfort – but there is even more comfort to be found in the pages of the Bible. These sacred pages contain immeasurable

resources of infinite comfort.

Here are just a few: ““Wisdom is with aged men, with long life is understanding.

With Him are wisdom and might; To Him belong counsel and understanding.” (Job 12:12-13) “Neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord..”(Rom. 8:39) “God has said, ‘Never will I leave you; never will I forsake you.’”

(Heb. 13:5) I recently read an account, written by a Christian minister working with elderly patients who seemed completely passive and incapable of thinking. He would gently speak to them, telling them that Jesus loved them. It did not bother him that all their senses seemed to have gone. This is how he explains his 18

ministry. “Each person is precious to God. For a short time the inner being is behind an invisible veil of unawareness.

The body might be deteriorating, but not so the eternal life within.

That will live forever.”

Just as the lady my granddaughter was helping, had forgotten her hands, so it can be easy sometimes to forget the God who reaches out his hands to help us. His words of comfort tell of mighty hands which are available to each of us, they are underneath and all around us.

The eternal God is your refuge, and underneath are the everlasting arms. (Deut. 33:27) We may not be able to understand the greatness of God’s care, but as the lady said of her own hands, the same is true of God’s hands underneath and all around you - “I don’t know where they came from — but I’ve got them, right here!”

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