Judea to Galilee, Section 26 Subdivison B

Section 26
 JESUS SETS OUT FROM JUDEA FOR GALILEE
 Subdivision B
AT JACOB'S WELL, AND AT SYCHAR
 JOHN 4: 5-42

Jesus is passing through Samaria--on his way from Judea where he was stirring up interest from the Pharisees, to Galilee.

The name Sychar means drunken-town or lying-town. -VWS

One commentary pointed out that his trip through Samaria was not a type of mission to the Samartians--it was functionally necessary in the sense that it was quicker.  Jesus came first to the Jews.

"Jacob's Well," Nablaus, c. 1900-1920 -- Library of Congress collection

Jacob's well is currently in a contested area in the West Bank.  Its is inside the grounds of a Greek-Orthodox monastery, Saint Photini.

Fourfold Gospel:
"It is one of the few Biblical sites about which there is no dispute, and probably the only place on earth where one can draw a circle of a few feet, and say confidently that the feet of Christ have stood within the circumference."

As VWS points out, Jesus tends to answer "something latent in the question" of the Samaritan woman instead of the literal question, just as he did with Nicodemus.

Joh 4:10  Jesus answered and said unto her, If thou knewest the gift of God,

δωρεὰν
"The word carries the sense of a bountiful, free, honorable gift." -VWS

 Living water would mean literally "running" or "spring water," as contrasted with still or cistern water

On the difference between spirit and soul:

Spirit (πνεῦμα) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Rom_1:9); while soul (ψυχή) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. -VWS

"and they that worship him must worship in spirit and truth."
That is, men must offer a worship corresponding with the nature and attributes of God. -Fourfold Gospel

"This woman's idea of the Messiah was probably also very crude, but it was in part an improvement on the general Jewish conception, for it regarded him as a teacher rather than a world-conquering, earthly prince." -Fourfold Gospel

"Jesus saith unto her, I that speak to thee am he."

This is the first recorded declaration of his Messiahship made by Jesus. He was not confessed to be Messiah by Simon Peter (Matt. 16:16) till the last year of his ministry. Jesus spoke more freely as to his office in Samaria than in Judea or Galilee; for, 1, the Samaritans would make no effort to take him by force and make him a king (John 6:15) -FG

Observe the woman's change of mind concerning Jesus. She first called him "Jew" (verse 9), then "Sir" (verse 11), then "prophet" (verse 19), and now she invites her city to come forth and see "the Christ. -FG

 In this present the 53 humble teacher sows and the evangelist, or more gifted brother, reaps; but in that glad hour it shall matter little whether we have been a sower or a reaper, for we shall all rejoice together. Sower and reaper alike shall receive wages, a part of which shall be the "fruit" gathered--the souls saved.-FG

In earlier days many prophets and holy men had labored to prepare the people of Palestine, that they might be gathered of Christ as disciples. Later John the Baptist had wrought a mighty work toward this same end. Into a field thus sown and cultivated Jesus was now leading his apostles, that they might reap for him the ripened harvest. He bids them observe the speedy and easy reaping on this occasion as an encouraging example to them, that they may go forth with strong assurance and confidence. Even the minds of the Samaritans were prepared to receive him, and a quick harvest could be gathered among them.-FG

The incident comprised in this section presents the expansiveness of Christianity in a threefold aspect; viz.: 1, we see it [153] breaking down the walls of racial prejudice; 2, we observe it elevating woman, and certifying her fitness to receive the very highest spiritual instruction; 3, we behold it lifting up the degraded and sinful, and supplying them from the fountains of grace. Such is real Christianity--the Christianity of Christ.-FG

Psalm 11

This feels like a generic psalm---much of the same imagery in the last few psalms but without distinction.  My summary below is not great, but I'm marking it down as done.

David begins by stating that he takes refuge in the Lord. Who is he addressing when he asks "How can you say to my soul, 'flee like a bird to your mountain'"? His enemy? He presents a picture of the wicked shooting at the upright. The Lord is above looking down at all this.  He tests the righteous but hates the wicked.

Here's another one of those hard to process images--

"Let him rain coals on the wicked; fire and sulfur and a scorching wind shall be the portion of their cup." Psalm 11:6

A stark and war-like culture.

Psalm 10

Psalm 10 is not ascribed to anyone in particular and ruminates upon the evil devices of the wicked, imploring God to act upon the behalf of the humble and poor. The wicked are pictured as immovable, prideful of their own power and position. The wicked man is active in evil, cursing, boasting, lying, crouching, and most of all, underestimating and marginalizing God.

The psalmist questions why God "standeth far off" under such corruption.  It's a perennial question, as contemporary as it is ancient.  We still struggle with the perceived closeness of the Lord, particularly when we observe evil people go their business, often flourishing, sometimes without any qualms or immediate consequence.  The psalmist longs for consequence:

"...let them be taken in the devices that they have imagined" (v2)

"Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none" (v15)

"that the man of the earth may no more oppress" (v18)

Our instinct is for immediate justice, and I can see how the Jews of Jesus' time were looking for an immediate Messiah, one who would right wrongs then and there.  Why the seeming distance, God....is the question.  Why does God allow evil to run rampant today?

I appreciate the authenticity of the psalmist here--asking the hard questions, allowing them to linger.

Psalm 9

Psalm 9

A call for righteous judgement and humility---"us" vs. "them"  Personally, there is a sense that David is facing "the gates of death" at the hands of his enemies (v13).  It seems composed amid the distress, with the theme of God's justice front and center.

As with many of David's psalms, Psalm 9 begins with a will, a will to proclaim and rejoice in the Lord:

"I will praise Thee..." (v1)
"I will shew forth all thy marvelous works..." (v1)
"I will be glad and rejoice in thee" (v2)

The timelessness of God and His ultimate justice is the next theme:

But the LORD shall endure for ever: he hath prepared his throne for judgment.
And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.  -Psalm 9:7-8

That God is known by His acts of justice is introduced later:

Psa 9:16  The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands.

The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. Psalm 9:15

The wicked experience the unfolding consequences of the evil actions they chose.  As with earlier psalms and passages, the sense is that sin has a natural progression that leads to destruction.  The destruction is not God's first choice, but the unfolding of man's choice:

In verse 16, I'm curious about the use of the colon.  What exactly is the cause and effect there?  How is the Lord's execution of judgement leading to the wicked snaring himself?

Eleanor Roosevelt's quote points to the two sides of justice--the two groups highlighted in this psalm. One group is the wicked, those who are indifferent and oblivious to God.  The other group is the oppressed (v9), the humble (v12), the needy, and poor (v18-19).  The promise is that God has not overlooked these groups and their needs indefinitely.  They are also part of His unfolding plan of ultimate justice.

Therein is the struggle--there must be a "winner" and a "loser"---no way for all to win and justice to remain intact.

Judea to Galilee--Section 26, Subdivision A

Section 26
JESUS SETS OUT FROM JUDEA FOR GALILEE
Subdivision A
REASONS FOR RETIRING TO GALILEE
A. MATT. 4:12
B. MARK 1:14
C. LUKE 3:19, 20
D. JOHN 4:1- 4

 Mat 4:12  When Jesus heard that John had been arrested, He left Judea and returned to Galilee. 

Source: Generation Word

The Judean ministry of Jesus, which lasted almost one year, is not discussed by Matthew. This one year period is covered in John 1-4 and fits between Mat_4:11 and Mat_4:12. Matthew takes us from the temptation directly to the Galilean ministry.-BKC

But it was not fear that drove Him north to Galilee. Actually He was going right into the center of Herod's kingdom—the same king who had just imprisoned John. In moving to Galilee of the Gentiles, He was showing that His rejection by the Jews would result in the gospel going out to the Gentiles.-BB

Mar 1:14  Later on, after John was arrested, Jesus went into Galilee, where He preached God's Good News.

Luk 3:19-20  John also publicly criticized Herod Antipas, the ruler of Galilee, for marrying Herodias, his brother's wife, and for many other wrongs he had done. So Herod put John in prison, adding this sin to his many others.

Scholars debate the dates of John the Baptist’s imprisonment and death. It is likely that John began his ministry about a.d. 29 (cf. Luk_3:1), that he was imprisoned the following year, and that he was beheaded not later than a.d. 32. His entire ministry lasted no more than three years - about one year out of prison and two years in prison. -BKC

Joh 4:1-4
  Jesus knew the Pharisees had heard that He was baptizing and making more disciples than John  (though Jesus Himself didn't baptize them—His disciples did). So He left Judea and returned to Galilee.  He had to go through Samaria on the way.

4:3 By leaving Judea and journeying to Galilee, Jesus would prevent the Pharisees from being successful in their efforts to cause divisions. But there is something else of significance in this verse. Judea was the headquarters of the Jewish religious establishment, whereas Galilee was known as a heavily Gentile region. The Lord Jesus realized that the Jewish leaders were already rejecting Him and His testimony, and so here He turns to the Gentile people with the message of salvation.-BB

From Fourfold Gospel, another explanation:

We have in these verses two reasons assigned for the withdrawal of Jesus into Galilee, namely: 1. The imprisonment of John the Baptist [139] 2. Knowledge of the Pharisees that Jesus was baptizing more disciples than John. The first gives us the reason why he went to Galilee, the second the reason why he left Judea. Jesus did not go into Galilee through fear of Herod, for Herod was tetrarch of Galilee. The truth is, the absence of John called for the presence of Jesus. The northern part of Palestine was the most fruitful soil for the gospel. During the last six or eight months of John's ministry we find him in this northern field, preparing it for Christ's kingdom. While we can not say definitely that John was in Galilee (Bethabara and Ænon being the only two geographical names given), yet he certainly drew his audiences largely from the towns and cities of Galilee. While John occupied the northern, Jesus worked in the southern district of Palestine; but when John was removed, then Jesus turned northward, that he might sow the seed of the kingdom in its most fruitful soil. But if there was a reason why he should go to Galilee, there was an equal reason why he should depart from Judea. His popularity, manifesting itself in the number of his baptisms, was exciting that envy and opposition which caused the rulers of Judea eventually to take the life of Jesus (Matt.27:18). 

The Beginning of Christ's Ministry, Section 23

Section 25
FIRST MINISTRY IN JUDEA-- JOHN'S SECOND TESTIMONY
Judea and Ænon 
JOHN 3:22-36

My comment to Briggs this morning was that John and Jesus are good testament to what happens when you go against the establishment. But, here, we have John in his prime and Jesus coming into his own. I admire the humility and clarity of John's thinking, especially evident in these statements:

John 3:27  John answered and said, A man can receive nothing, except it be given him from heaven.

John’s greatness is revealed in his reply. He said, A man can receive only what is given him from heaven. God is sovereign in bestowing His blessings on one’s ministry. If Jesus’ movement was expanding, then it must have been in the will of God. This principle of God’s sovereignty is stressed in John (cf. Joh_6:65; Joh_19:11) as well as elsewhere in the New Testament (e.g., 1Co_4:7) -BKC

John 3:30  He must increase, but I must decrease.

From the Biblical Illustrator:

1. For the last time John testifies to Christ’s dignity. Christ is:
(1) The Bridegroom of the Church.
(2) “Him that cometh from above.”
(3) One to whom the Spirit is given without measure.
(4) One whom the Father loves.
(5) One into whose hands all things are given.


(6) One to believe in whom is life everlasting, and whom to reject is eternal ruin.

2. Let us hold the same views.
(1) We can never make too much of Christ. We can easily think too much of church, sacraments, etc.
(2) Christ only is worthy of all honour. -BI, Bishop JC Ryle, 1816-1900

Joh 3:36  He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

Vincent's Word Studies elaborates on the Christian conception of eternal life:

Life eternal is to know the only true God, and Jesus Christ whom He hath sent. Hence, to such an one, eternal life is not merely something future. It is a present possession. He hath it. The unbelieving and disobedient, instead of having eternal life, shall not have life: shall not even see it (compare see the kingdom of God, Joh_3:3). He shall have no perception of life simply considered, much less of eternal life, the full and complex development of life.

The second half of this statement "but the wrath of God abideth on him" is hard to receive--wrath as an attribute of God is uncomfortable; however, this commentary helps me see it in a way similar to the first part.  As life is a natural consequence of knowing Christ, so wrath is a natural consequence of going it alone without Him:

As the believer hath life, so the unbeliever hath wrath abiding on him. He lives continually in an economy which is alienated from God, and which, in itself, must be habitually the subject of God's displeasure and indignation.-VWS

The NLT translation helps me here too--- "but remains under God's angry judgment."   It helps me to think that man's natural condition is fallen--not that God wills it, but that it is the default case. People who stumble through the fallen world experience its darkness inherently.  It is not a "neutral" world where people live in a neutral state, eventually going to Heaven or Hell.  It is a dark world where evil often prevails, and our Lord offers a way OUT.

Psalm 8

"Geese in the Dust," Mike Landwehr

"When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;
What is man, that thou art mindful of him? and the son of man, that thou visitest him?"
-Psalm 8:3-4

Psalm 8 is one of the familiars---like coming home--I know its imagery well.  Verses 3 & 4 are the heart of this psalm, with rest pivoting around them.  I imagine David beneath the stars, out in nature, shepherding perhaps, or recalling his shepherding days, and wondering at His creation--the moon and the stars.

In light of that, why would God bother with man? It's a good question and a great honor.  I love David's humility--that instead of wondering why God isn't making his life on earth just the way he prefers it, he is instead wondering why God bothers with us at all.

He acknowledges that He brings praise from infants. What does this mean?  I imagine it to be similar to what Jesus said to the Pharisees, that the Lord could bring descendents out of rocks if He liked.  The Lord speaks through His creation---through the creatures He fills with His Spirit and calls to praise.

 David also ponders our dominion over creation.  Not only did God create the beautifully complex physical world--a marvel in itself, but He gave us a privilege to have dominion over it.  What does dominion mean in that context?

I  think of it as less of "reign" and more of a responsibility, a stewardship.  It is "power," and no one can dispute that we have a sort of power over the creatures in this world and the larger environment (though not complete power).  I think it is a power we need to hold with heavy hands---with weight and respect for the Creator and His creation.

The Beginning of Christ's Ministry, Section 23 A & B

FROM THE FIRST TO THE SECOND PASSOVER (Time: One Year.) 

Section 24
JESUS ATTENDS THE FIRST PASSOVER OF HIS MINISTRY 
(Jerusalem, April 9, A. D. 27.) Subdivision 

SUBDIVISION A 
JESUS CLEANSES THE TEMPLE
 JOHN 2: 13-25

It seems confrontational to me for Christ to purge the temple at Passover, but Matthew Henry points out that it was keeping with tradition to purge out the old/bad, repent, and then be cleansed to celebrate the Passover.

Comfortingly, Jon Courson agrees with me:

"In verse Joh_2:7, Jesus quietly met a need.
In verse Joh_2:14, He conspicuously caused a scene.
In verse Joh_2:2, Jesus sat at the marriage table.
In verse Joh_2:15, He overturned temple tables.
At Cana, Jesus created the wine of joy.
In the temple, He initiated the work of judgment."

His commentary afterward is worthwhile:

Jesus exhibited righteous anger…

In Mat_18:6, Jesus used strong language to describe the punishment of anyone who caused a child to stumble. In Mar_10:14, Jesus was "much displeased" when His disciples hindered little children from coming to Him. In Mar_3:5, Jesus looked with anger on the Pharisees who were eager to prosecute Him for healing on the Sabbath. And here in John 2, Jesus' anger is seen in the cleansing of the temple.

Please note that in all four of these situations, Jesus' anger is directed toward those who put up barriers to prevent others from coming to Him. We often think the Lord is angry with our watching TV or with our imperfections and inconsistency. We think He's angry with us for not reading the Word or for not praying. But in reality, what angers the heart of Jesus are those things that keep others from experiencing and enjoying the presence of God—traditions that say, "You can't be healed on the Sabbath," or inspections that say, "Your sacrifice is unacceptable." -Jon Courson

I think this is one of the many things that feel authentic about Jesus---he's not tidy.  He's not a people pleaser and is incredibly intentional in his actions.  His actions are always greater than their context, reaching far beyond the immediate and literal.

"But Jesus did not trust himself unto them, for that he knew all men" John 2:24

The word here translated "trust" is the same as that translated "believe" in the preceding verse. They trusted him, but he did not trust them, for he knew them. He did not tell them anything of his plans and purposes, and the conversation with Nicodemus which follows is a sample of this reticence], 25 and because he needed not that any one should bear witness concerning man; for he himself knew what was in man. [John gives us many examples of this supernatural knowledge which Jesus possessed. See 1:42, 47, 48; 3:3; 4:29; 6:61, 64; 11:4, 14; 13:11; xxi. 17. This chapter itself gives us a faithful picture of "what was in man." We find in it temple, profaners, money-makers, sign-seekers, opposers of reform, false and weak professors of faith, etc., but none to whom Jesus could trust himself.  -Fourfold Gospel

Between the temple cleansing and this comment, one thing is very clear to me: the Lord's perspective--unbounded by time and omniscient in scope-is vastly different and distinct.  I should not assume that His thoughts would be my thoughts, as Isaiah prophesied.

SUBDIVISION B
JESUS TALKS WITH NICODEMUS
JOHN 3:1-21

"Jesus answered --Not the words, but the thoughts of Nicodemus. The answers of Jesus often look rather to the thoughts of the questioner than to the form of the question." -Fourfold Gospel

"For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”  -John 3:20

Doeth the truth (ποιῶν τὴν ἀλήθειαν)
The phrase occurs only here and in 1Jn_1:6. Note the contrasted phrase, doeth evil (Joh_3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil (πράσσων); doeth truth (ποιῶν). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν, to negotiate a peace. So Demosthenes: “He will do (πράξει) these things, and will accomplish them (ποιήσει).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις, deed or work, which occurs six times, and in four out of the six of evil doing (Mat_16:27; Luk_23:51; Act_19:18; Rom_8:13; Rom_12:14; Col_3:9). With this passage compare especially Joh_5:29, where the two verbs are used with the two nouns as here. Also, Rom_7:15, Rom_7:19. Bengel says: “Evil is restless: it is busier than truth.” In Rom_1:32; Rom_2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. -Vincent's Word Studies

Be born again (γεννηθῇ ἄνωθεν)
See on Luk_1:3. Literally, from the top
From the very first (ἄνωθεν)
Lit., from above; the events being conceived in a descending series.
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι, which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. -VWS

"'As to the import of the passage, Luther's words are pertinent: "My doctrine is not of doing, and of leaving undone, but of being and becoming; so that it is not a new work to be done, but the being new created--not the living otherwise, but the being new-born.'"-Fourfold Gospel


Kingdom of God (ἡ βασιλεία τοῦ θεοῦ)
Matthew has kingdom of heaven, or of the heavens (τῶν οὐρανῶν), a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isa_40:9, “Behold your God.” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship ; adoration of God; the sum of religious duties; but also the Messianic kingdom.

The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Gen_49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Psalms 22, 72), through Isaiah, until, in Daniel, its eternity and superiority over the kingdoms of the world are brought strongly out. For this kingdom Israel looked with longing, expecting its realization in the Messiah; and while the common idea of the people was narrow, sectarian, Jewish, and political, yet “there was among the people a certain consciousness that the principle itself was of universal application” (Tholuck). In Daniel this conception is distinctly expressed (Dan_7:14-27; Dan_4:25; Dan_2:44). In this sense it was apprehended by John the Baptist. -VWS

And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.  John 3:14

Must (δεῖ)
Must signifies the eternal necessity in the divine counsels. Compare Luk_24:26, Luk_24:46; Mat_26:54; Mar_8:31; Joh_12:34. -VWS

The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (Joh_8:28; Joh_12:32). -VWS

Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1Jn_5:4-6). -VWS

Never thought about the potential change in speakers here...not sure what I think.  Did Jesus refer to himself as "the Son" in this kind of 3rd person way?:

The interview with Nicodemus closes with Joh_3:15; and the succeeding words are John's. -VWS

Vincent's Word Studies makes a strong case for the voice being John's.

Psalm 7

Psalm 7 is another authored by King David.  It's a cry for help against his enemies but David leads with confidence in God as his refuge.

He takes pains to lay himself bare before God, pleading his case, saying if he has sinned, "then let the enemy pursue me until he overtakes me and tramples my life down into the earth; yes, let him lay my honor in the dust." (Psalm 7:5)  From the distance of this culture and time, his statements seem emotionally extreme.  Perhaps some of this is cultural and formula prescribed, but nonetheless, David is an emotional man, willing to put his soul out there for examination by both himself and God.

He asks God to judge him (7:8), a request I can't imagine myself making.  The flip side of this is that his enemies would be judged too, "Let the evil of the wicked come to an end, and establish the righteous; since you, righteous God, test hearts and minds" (v9).  David does not fear God's judgement, but instead views Him as a shield,  a God  who "saves the upright in heart" (v10).

The Enemy is the enemy--God is NOT the enemy or to be feared.  David lived in a culture where life and death were often one strike away.

The portrait of God as a Judge is not one our culture is comfortable with....

Psa 7:11  God is a righteous judge, a God whose anger is present every day.

But, in David's world things are clear cut.  He has confidence in God and confidence in the ultimately destructive nature of sin.

Look how the wicked is pregnant with evil; he conceives trouble, gives birth to lies.
He makes a pit, digs it deep, and falls into the hole he made.
His mischief will return onto his own head, his violence will recoil onto his own skull.
-Psalm 7:14-16

This is the third time I have seen this sequence of sin--once in the NT and another in the Old:

Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. -James 1:15

No one calls for justice; no one pleads a case with integrity. They rely on empty arguments, they utter lies; they conceive trouble and give birth to evil. -Isaiah 59:4

The idea that sin will unfold eventually creating caustic consequences is a well-established Biblical and natural principle.  Though sin may be pleasurable for a season (Hebrews 11:24-26), ultimately we reap what we sow.

Beginning of Christ's Ministry, Sections 21-23

Section 21
JESUS MAKES HIS FIRST DISCIPLES. 
(Bethany beyond Jordan, Spring A. D. 27.)  JOHN 1: 35-51

John the Baptist is with two of his disciples, Andrew and probably John the author,  when they see Jesus walking by.  When John comments, "Behold, the Lamb of God," the two follow Jesus.  Jesus asks them what they seek, and they ask where he is staying.  They follow him home and stay with him the rest of the day.

My questions--why do they want to see where he's staying?  What does that have to do with anything? Are they fickle that they jump from John to Jesus, or it more that the action is just concise, and they respect John's comment?  John clearly put Jesus far above himself.

I like Jon Courson's comment in this regard:

"As the disciples of John shift their allegiance to Jesus Christ, we see that the purpose of his preaching was not to draw people to himself, but to push people to Jesus. Such needs to be the purpose of your service as well. As you talk with people, your focus should not be on denominations or personalities. Your intent should always be to nudge people closer to Jesus."

Andrew found his brother Simon (Peter) and brought him to Jesus who comments Simon shall be called Cephas which means stone.

Section 22 
JESUS WORKS HIS FIRST MIRACLE AT CANA IN GALILEE
JOHN 2: 1-11

Christ was to come in a way different from that of John Baptist, who came neither eating nor drinking, Mat_11:18, Mat_11:19. It is the wisdom of the prudent to study how to improve conversation rather than how to decline it.-Matthew Henry

Note, [1.] We ought to be concerned for the wants and straits of our friends, and not seek our own things only. [2.] In our own and our friends' straits it is our wisdom and duty to apply ourselves to Christ by prayer. [3.] In our addresses to Christ, we must not prescribe to him, but humbly spread our case before him, and then refer ourselves to him to do as he pleases.-Matthew Henry

In creating wine Jesus did no more than as Creator and Renewer of the earth he had always done. From the beginning God has always so created or replenished the earth as to allow the possibility of excess.-Fourfold Gospel

We should note also that it was a sign. The value of the miracle was in what it signified, not in what it wrought. It manifested the glory of Christ, part of which glory is his power to change the worse into the better, the simpler into the richer. It is the [118] glory of Christ that he can transform sinners into his own likeness-and his disciples believed on him. [In this chapter John as a disciple three times gives us a disciple's point of view as to Christ's miracles; here, and at verse 17 and at verse 22. They implanted faith in those whose hearts were right before God (John 5:38).-Fourfold Gospel

Section 23 
JESUS' FIRST RESIDENCE AT CAPERNAUM 
JOHN 2: 12 

 This notice of the brief sojourn of Jesus at Capernaum throws light on several things: 1. It shows where Jesus spent most of his time between his baptism and the first passover. 2. It helps to explain how the nobleman, who afterwards sought him at Cana, became acquainted with him. 3. It prepares us to look for his first visit to Nazareth at a later period. 4. It also explains why Jesus sought Capernaum as his place of residence after leaving Nazareth. Moreover, it shows that the natural ties of kindred were not immediately snapped by Christ. Until he went up to the first passover, he abode with his mother and his brethren.  -Fourfold Gospel

"The short visit Christ made to Capernaum, Joh_2:12. It was a large and populous city, about a day's journey from Cana; it is called his own city (Mat_9:1), because he made it his head-quarters in Galilee, and what little rest he had was there. It was a place of concourse...." -Matthew Henry

Psalm 6

Psalm 6 is full of pathos and struggle. David pleads with God not to rebuke him because he is weary and weak. Both his bones and soul are "vexed." He describes restless nights filled with his tears. Yet deep within these struggles, he does not lose sight of God. For David, the question is more God's timing, "How long, O Lord," he asks. Toward the end he expresses confidence that the Lord will receive his prayer and punish his enemies.

The concept of the shame and punishment of one's enemies strikes me as very old and very Old Testament. Christ's call to love our enemies is in stark contrast:

“But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. -Luke 6:27-28

Psalm Project

Although I love my new study on the New Testament, I've also been missing the psalms. Psalm study is a rich habit which goes along so nicely with daily reading. For me, they help refocus my mind on Him and the nuances of my relationship with Him.  They read very personally in a way that other portions of the scripture do not.  They are whispers.  They are real.  They are pleas.  They showcase the breathe of human emotion and struggle.

This time through them, I have a few novel goals.

1. To document them individually in the labeling section.

2. To write my thoughts on each without consulting any commentary.  (An exercise in pressing into the text more and my ability to express my thoughts without aid or distraction.)

3. One a day would be nice---it's a goal to strive for.  I'd just like to keep moving along lightly, to foster the habit of the writing and reflection.

Psalm 5

David begins this psalm with a plea for God to "give hear to my words," which is similar to the his petition in Psalm 4, "Answer me when I call."   My best guess is that this is some type of poetic tradition where the speaker calls upon God in the beginning.

Whenever I get too far from the King James while reading the psalms, a verse like this pulls me back. Look at the difference between the ESV and KJ here.

My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up. Psalm 5:3 KJ

O LORD, in the morning you hear my voice; in the morning I prepare a sacrifice for you and watch. Psalm 5:3 ESV

direct
ârak
aw-rak'
A primitive root; to set in a row, that is, arrange, put in order (in a very wide variety of applications): - put (set) (the battle, self) in array...  -Strongs

look up
tsâphâh
tsaw-faw'
A primitive root; properly to lean forward, that is, to peer into the distance; by implication to observe, await: - behold, espy, look up (well), wait for, (keep the) watch (-man).

I love the clear picture the KJ paints here. It's a picture of man who expects to hear from God each morning.  He  puts his prayers in order then leans forward to hear.  A simple but profoundly significant pattern.

All this amid difficulty as the second half of the psalm creates a contrast between the psalmist and the wicked.  The wicked are characterized as "boastful," "deceitful," and "blood thirsty" (v5-6).  He focuses on the quality of inner world: "their inmost self is destruction." Clearly, nothing comes out of a destructive core.  Carrying the seeds of their own ultimate failure, the future of evildoers is a matter of natural forces and consequences unfolding.

The Beginning of Christ's Ministry, Section 20

Section 20 
JOHN'S FIRST TESTIMONY TO JESUS. 
(Bethany beyond Jordan, February, A. D. 27.) 
 JOHN 1: 19-34. 

John's commission on earth was to draw the Jew's attention to Christ, as the Messiah.  He did so by emphasizing the vast difference in their authority levels:

“I baptize with water, but among you stands one you do not know,  even he who comes after me, the strap of whose sandal I am not worthy to untie.” -John 1:26-27

Fourfold Gospel: "To loose the latchet was a peculiarly servile office. The Talmud says,"Every office a servant will do for his master, a scholar should perform for his teacher, except loosing his sandal-thong." The greatest prophet felt unworthy to render Christ this humble service, but unconverted sinners often presume to serve Christ according to their own will, and fully expect to have their service honored and rewarded."

John's perspective also calls the Jews to broaden their understanding of Christ:

"His testimony ran counter to and corrected popular opinion concerning Christ. We see that John corrected four errors: 1. The Jews looked for a Messiah of no greater spiritual worthiness than John himself, but the Baptist disclaimed even the right to unlace the Lord's shoe, that he might emphasize the difference between himself and the Messiah in point of spiritual excellency. 2. The Jews looked for one who would come after Moses, David, and the prophets, and lost sight of the fact that he would be before them, both in point of time and of honor (Matt. 22:41-46). 3. The Jews looked for a liberator from earthly bondage--a glorious king; John pointed them to a liberator from spiritual bondage, a perfect sacrifice acceptable to God. 4. The Jews looked for a human Messiah, a son of David. John enlarged their idea, by pointing them to a Messiah who was also the Son of God. When the Jews accept John's guidance as a prophet, they will believe in the Messiahship of Jesus." -FFG

Psalm 4

Psalm 4 in several regards reiterates and develops themes from Psalm 3.

"Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer."  Psalm 4:1

David declares that God enlarges him when in difficulty (v1).  Many creatures enlarge themselves under stress to appear bigger before their enemy, but David's strength rests in God's expansion, not his own.

In what ways could God enlarge us in such circumstances?  A few come to mind:

"logical" expansions:
expand our understanding of the situation
expand our understanding of him

"spiritual" expansion:
expand our capacity to trust in Him through the unknown

Note that David doesn't say that God changed his circumstance---one of our default first-line prayers to the Lord when we face trials.  The change was not in the circumstance but in David.

David's urges the listener to focus on their internal conflict:

"Stand in awe, and sin not: commune with your own heart upon your bed, and be still."  Ps 4:4

Touching back to Psalm 3, this one expands upon trust while sleeping:

I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.  -Ps 4:8

Why does he mention both lay me down and sleep?  They seem to be two distinct acts--one resting before sleep, reclining and the other, actual sleep.  Perhaps this is to note it's not an exhausted kind of sleep where you cave to your body's demands; instead, there is an intentionality to the process.

Psalm 3

Psalm 3 finds David fleeing from Absalom, his son.

How did God's favored king end up in such a  position?  It's a big wandering question which I'll leave untouched for now.  This morning, I appreciate more the solid volley, the echo, of David's faith in the Lord:

"Many there be which say of my soul, `There is no help for him in God'.....But thou, O LORD, art a shield for me" (v3)

"I cried....He heard" (v4)

"I slept...I awakened, for the Lord sustained me (v5)

There is a beautiful rhythm, a give and take, to David's walk with God.  

In the best of circumstances, sleeping and waking is a small act of faith each evening, a giving over of our will to the demands of our bodies, a concession to our limitations. As His creation, we do ourselves harm when we ignore these natural rhythms and push ourselves beyond them.

When under great emotional distress, as David was, I'm sure sleep felt like a vulnerability more than a restoration or comfort, "I will not be afraid of ten thousands of people, that have set themselves against me round about." (v 6).  Sleeping amid thousands of physical literal enemies, including your own son--a tough marching order for anyone.

When David declares his intention to trust, "I will not be afraid," he wills his soul to be at peace, to rely on the Watchman, the Lifter of his head.  We would do well to do the same.

The Early Ministry of John the Baptist, Jesus' Baptism and Temptation, Sections 17-19

Section 17
JOHN THE BAPTIST'S PERSON AND PREACHING
(In the wilderness of Judea, and on the banks of the Jordan, occupying several months, probably A. D. 25 or 26.)
a. MATT. 3: 1-12 
b. MARK 1: 1-8
c. LUKE 3:1-18

John's a maverick of sorts; I admire his candor.  When the Pharisees show up in the desert, he lambast them as a "brood of vipers."  He had no pet causes or fear of the religious establishment.  The gospel of Mark begins with John, not bothering with genealogies or birth narratives.  Straight up Mark--his focus was broad strokes, strong themes.

Jen Norton, "St. John the Baptist"

His message was forthright and had two parts: (1) a soteriological aspect, repent, and (2) an eschatological aspect, for the kingdom of heaven is near. The concept of a coming kingdom was well known in Old Testament Scriptures. But the idea that repentance was necessary in order to enter this kingdom was something new and became a stumbling block to many Jews. -BKC

His preaching “in the Desert of Judea” (Mat_3:1) suggests that he came to separate people from the religious systems of the day. Like Elijah he was a rough outdoorsman with a forthright message.-BKC

The crowd, tax collectors, and soldiers all asked, What should we do (Luk_3:10, Luk_3:12, Luk_3:14) to give evidence of genuine repentance? (Cf. similar questions in Luk_10:25; Luk_18:18.) In response John told the people to be (a) generous (Luk_3:11), (b) honest (Luk_3:13), and (c) content (Luk_3:14). -BKC

A person showed his repentance by being generous with the necessities of life - clothing and food. A tunic (chitōn) was a shirtlike garment. Often people wore two if they had them.Tax collectors, notorious for their dishonesty in collecting more than required and pocketing it for themselves (cf. Luk_5:27-32), exemplified the need for honesty. And soldiers, known and hated for always trying to get more money (by extorting it and blaming others for it), were examples of the need to be content and gentle.-BKC

John’s advice to the various classes of hearers illustrates the truth that the commonest field of duty and the homeliest acts may become sacred. Not high-flying, singular modes of life, abandoning the vulgar tasks, but the plainest prose of jog-trot duty will follow and attest real repentance. -Andrew MacLaren

Section 18
BEGINNING OF OUR LORD'S MINISTRY. 18. JESUS BAPTIZED BY JOHN IN THE JORDAN
(Jordan east of Jericho, Spring of A. D. 27.) 
a. MATT. 3:13-17
b. MARK 1:9-11 
c. LUKE 3:21-23

Matthew tells us that Jesus comes from Galilee to be baptised and that although John initially resists, he concedes when Jesus tells him “Let it be so now, for thus it is fitting for us to fulfill all righteousness.”  Luke is the only one who mentions the Spirit in the bodily shape of a dove, though all three mention the Spirit.

Regarding the nuances of John the Baptist's personality and mission:

But, though he dimly saw, he perfectly adored. He felt himself unworthy (literally, insufficient) to be the slave who untied (or, according to Matthew, ‘bore’) his lord’s sandals. How beautiful is the lowliness of that strong nature! He stood erect in the face of priests and tetrarchs, and furious women, and the headsman with his sword, but he lay prostrate before his King. -Alexander MacLaren

Section 19
JESUS TEMPTED IN THE WILDERNESS 
a. MATT. 4:1-11 
b. MARK 1:12, 13 
c. LUKE 4: 1-13

The word for the heavens opening in Mark is

Rent asunder (schizomenous). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the “opened” in Mat_3:16 and Luk_3:21. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (Joh_1:32)-RWP

Driveth him forth (auton ekballei). Vivid word, bolder than Matthew’s “was led up” (anēchthē) and Luke’s “was led” (ēgeto). It is the same word employed in the driving out of demons (Mar_1:34, Mar_1:39). Mark has here “straightway” where Matthew has “then” (see note on Mar_1:9). The forty days in the wilderness were under the direct guidance of the Holy Spirit. The entire earthly life of Jesus was bound up with the Holy Spirit from his birth to his death and resurrection.-RWP

 In this story of Christ's temptation, observe, I. How he was prepared and fitted for it. He that designed him the trial furnished him accordingly; for though we know not what exercises may be before us, nor what encounters we may be reserved for, Christ did, and was provided accordingly; and God doth for us, and we hope will provide accordingly.-M Henry 

 There is a hellish industry about Satan. He knows that his kingdom stands upon a rickety foundation, and therefore he is always anxious. Like a man at sea in a leaky ship, who is afraid of every wind that blows, so is the devil afraid of every new good thing, and every fresh device of divine grace! And when he sees the beginnings, he thinks, “I will destroy the beginnings! I will break down the foundations, and then the walls can never be built.

What we can learn from Christ's temptations according to Spurgeon:

1.First, a holy character does not avert temptation.
2. The greatest distance from the world will not insure you from temptation. W Solitude is no preservative against temptation from Satan! Solitude has its charms, and its benefits, and may be useful in curbing the flesh, and certainly in checking the lusts of the eyes, and the pride of life—but the devil should be worsted by other weapons than that of solitude! Still he will attack you even there!
3. The utmost consecration of spirit will not insure you against Satanic temptation.
4. Nor will the highest form of grace, or the greatest development of a spiritual mind prevent our being tempted.

The Fourfold Gospel takes time to elaborate on the names and personality of the Devil:

There is but one devil in the spirit world. The word which our King James Version translates "devils" should be translated "demons." The word "devil" means false accuser or slanderer, and the word in the plural is twice applied, metaphorically, to men and women (II. Tim. 3:3; I. Tim. 3:11). The devil is called slanderer because he speaks against men (Rev. 12:10-12) and against God (Gen. 3:1-5). The word "devil" is Greek. The word "Satan" is Hebrew, and means adversary (Job 2:1). Satan is referred to under many other terms, such as Beelzebub (Matt. 12:24); serpent (Rev. 12:9); prince of the powers of the air (Eph. 2:2); Abaddon (Hebrew) and Apollyon (Greek), meaning destroyer (Rev. 9:11); Belial, meaning good for nothing (II. Cor. 6:15); murderer and liar (John 8:44); prince of this world (John 12:31); god of this world (II. Cor. 4:4); and the dragon (Rev. 12:7). These terms are always used in the Bible to designate an actual person; they are never used merely to personify evil. 

Our modern world and the Christian church struggle with the concept of Satan.  Christians can be guilty of either ignoring or over-acknowledging his influence and power.

These comments remind me of my musings on Psalm 3 from yesterday.  David led with his faith in God:

"Godly life rests on faith. The life the devil would have us lead rests on ifs and uncertainties, on doubt and skepticism. We should note that foolish men doubt the divinity of Jesus, but the temptations of our Lord show how positively Satan was convinced of it. The opening scenes of Christ's ministry are redolent with his divinity. The Baptist asserted his purity and might, the Spirit visibly acknowledged his worthiness, the Father audibly testified to his Sonship, and the devil twice assaulted him as the divine champion] thou art the Son of God, cast thyself down [94] [The first temptation was to under-confidence; the second to overtrust and presumption--two very dangerous conditions of the soul. Men begin by disparagingly doubting that Jesus can save them from their sins, and end by recklessly presuming that he will save them in their sins."-Fourfold Gospel

 Re the Word:

"It was sufficient for him in his temptations, and with the addition of the New Testament, it is sufficient for us in all things--II. Tim. 3:16, 17; Col. 3:3-16."

 "Satan's abuse of Scripture did not discourage Christ's use of it." -FFG

Psalm 2

Old City Jerusalem, A Travel Photography Guide

In the King James, this psalm is titled "The Reign of the Lord's Anointed."  It pictures a conflict between the nations and the people, setting up contrast between the Lord's anointed and the kings of the earth.  The kings conspire among themselves, viewing themselves as capable and in-control, “Let us burst their bonds apart and cast away their cords from us.” 

In contrast, the psalmist asks why the people bother to "imagine a vain thing" (v2), and the Lord laughs in Heaven at their efforts (v4), knowing His plans:

Psa 2:5  Then he will speak to them in his wrath, and terrify them in his fury, saying, 

Psa 2:6  “As for me, I have set my King on Zion, my holy hill.” 

Here, I'm thinking the "he" is God and his King, Jesus. Or is the psalmist alluding to both a literal king (such as David) and a future Messiah?  These double mentions can be confusing.

Regardless, this King's response to the others is definitively violent:

"You shall break them with a rod of iron and dash them in pieces like a potter's vessel” (v9).

This is no ceremonial, figurehead of a king, but a lethal one.

At the end, the reader is urged  "Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him" (v11).

Is the wrath of Christ quickly kindled?  I think of Christ and God as long suffering and patient--not quite sure how to reconcile this detail.

But, the message is not dependent upon my understanding in this area. Clearly, if we wish to be blessed, we should take refuge in "the Son."  Otherwise, we willingly aligning ourselves with the other side, those who will be broken and dashed in pieces.  

The contrast between the choices is intentional and drastic.  A psalm of warning--we are urged to choose the right side.

Psalm 1

"....nor sits in the seat of scoffers" -Psalm 1:1

Do I sit in judgement on others?  It's a difficult question.  Of course, I would prefer to simply say "no."

And how do I reconcile "not judging" with some of the injunctions of the scriptures?  If I am called to repent (John the Baptist's laser cry), then does that not suggest there is a right way to live.  It takes effort to live "right."  It's difficult not to set my right up against my neighbor's right and judge it alongside my own.  In fact, it's easier to judge him than to judge myself.

What does it mean to not sit among the scoffers?

The answer is the focus of my efforts---

"but his delight is in the law of the LORD, and on his law he meditates day and night."  Psalm 1:2

The focus is on Him and His law.   When I hear law, I see a policeman with a bat in his hand, but it's not that kind of law.   It's His way.  His principles.  I think of a continual alignment of my life and perspective with His revelation of the principles by which He has built His creation and creatures.

It's the easier road.  Note---not easy, but easier.  Because He designed it, He knows the twists and turns. 

I'm reading a book called Amusing Ourselves to Death, by Neil Postman.  The book is about different modes of communication through time and how mode affects message.  One interesting claim of his is that our perspective of God has been narrowed by the marking of time by clocks, narrowing our conception of eternity.  I'm not sure I even understand that claim,  but I'm intrigued by the mismatch between of God's perspective of time with our own. I sense its significance in the way we perceive everything.

In this psalm, the blessed man ruminates upon and delights in His timeless principles and law.  We are urged to frame our time-filled lives by a timeless standard.

Christ's Life Prior to His Ministry II: Section 16

Section 16
JESUS LIVING AT NAZARETH AND VISITING JERUSALEM IN HIS TWELFTH YEAR (Nazareth and Jerusalem, A. D. 7 or 8.)
LUKE 2: 40-52

More cognitive dissonance--how is it that Mary and Joseph don't understand why their 12 year old son would hang out in the temple?  Joseph had four dreams with visions of angels.  Mary had a direct visit with an angel.  Both were aware of her conception without intercourse.  I struggle with their cluelessness here.  Did they forget all of the early circumstances?

Matthew Henry's comments here help in this regard:

"It was his errand into the world, and his meat and drink in the world, to do his Father's will, and finish his work: and yet at that time his parents understood not this saying, Luk_2:50. They did not understand what business he had to do then in the temple for his Father. They believed him to be the Messiah, that should have the throne of his father David; but they thought that should rather bring him to the royal palace than to the temple. They understood not his prophetical office; and he was to do much of his work in that."

2:49 The Lord's answer, His first recorded words, show that He was fully aware of His identity as the Son of God, and of His divine mission as well. “Why did you seek Me? Did you not know that I must be about My Father's business?” She said, “Your father and I.” He said, “My Father's business.” -Believer's Bible

Jon Courson notes "Because Mary referred to Joseph as His father, Jesus will give a reminder to His mother…"

Jesus answers the cry of the soul by telling us, that our Father’s business is the highest work of humanity.  -BI, W. Birch

Christ's Life Prior to His Ministry II: Sections 13-15

Section 13
EASTERN WISE-MEN, OR MAGI, VISIT JESUS, THE NEW-BORN KING
 (Jerusalem and Bethlehem, B. C. 4.)
MATT 2: 1-12

Differences between the gospels--
Luke is the only gospel to include the trip to Bethlehem and all its detail. Matthew's focus is different than Luke's.  He begins with the genealogy, recounts Joseph's visit with the angels.

God comes to men in the spheres with which they are most familiar; to Zacharias in the Temple, to the shepherds in the fields, to the Wise-Men by a portent in the heavens. He knows just where to find us. “Lift the stone, and I am there.” Be sure to follow your star, whatever it be; only remember that it must ultimately receive the corroboration of Scripture, as in the present case, Mat_2:5. A miracle may be wrought to awaken and start us on our great quest, but the miraculous is withdrawn where the ordinary methods of inquiry will serve. The news of Jesus always disquiets the children of the world; they know that it means division. -FB Meyer

Section 14
FLIGHT INTO EGYPT AND SLAUGHTER OF THE BETHLEHEM CHILDREN
 (Bethlehem and Road thence to Egypt, B. C. 4.)
MATT. 2: 13-18

Section 15
THE CHILD JESUS BROUGHT FROM EGYPT TO NAZARETH
(Egypt and Nazareth, B. C. 4.) 
MATT. 2: 19-23
LUKE 2: 39



An angel appears to Joseph in a dream (third of fourth angel visit to Joseph) and tells him Herod is dead, go back home.  Joseph does not wish to go back to Judea because of Herod's unbalanced son. In a  separate, fourth dream, an angel directs him to Galilee instead.

BKC: "A son of Herod, Archelaus, was ruling over the territories of Judea, Samaria, and Idumea. Archelaus, noted for tyranny, murder, and instability, was probably insane as a result of close family intermarriages. (He ruled from 4 b.c. to a.d. 6)  God’s warning to Joseph was not to return to Bethlehem, but instead to move back to the northern district of Galilee to the town of Nazareth. The ruler of this region was Antipas, another son of Herod, but he was a capable ruler.

A further comment of Nazareth's reputation:

Nazareth was the town which housed the Roman garrison for the northern regions of Galilee. Therefore most Jews would not have any associations with that city. In fact those who lived in Nazareth were thought of as compromisers who consorted with the enemy, the Romans. -BKC

 How much time has passed between the actual birth of Christ in Bethlehem, the visit of the wise men, and the flight to Egypt?  The Fourfold gospel suggests that "the text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters."

Both of these narratives are difficult for me to read carefully because I have carried them with me for as long as I can remember.  They have been a part of each Christmas, each annual cycle of seasons.  My strongly practical and realistic mind is ready to move on to the parables and purpose of Christ's life, resisting the unusually bright star in the east, the astronomers visiting the family, the family fleeing to Egypt because of Herod's bizarre fears.  Enough already.

A further obstacle is the key details which have been refined and shaped by human tradition, rendering them even hazier.  Why dictate three wise men, who show up in all nativity sets in an untimely remix--their arrival in this setting is off by months, even years.  I realize the nativity scene is more symbolic than literal, but in an age where the Church and the inerrancy of scriptures are questioned and examined relentlessly, why offer grounds for more criticism? Why all this mixing and remaking?   How does it serve us or His Kingdom?

My point is both the Christian and Jewish traditions have superimposed so many things upon the bones of the scriptures, that it is an additional head game to sift out what man has added.

These continued fantastical circumstances on top of others (the visits of the angels, the trip to Bethlehem, the revelation to the shepherds in the fields, and Christ's birth in a manger) are so extraordinary that my brain admittedly short-circuits, spitting it all back out if I think too long and too hard..  The whole narrative reads like a super familiar bizarre exaggerated tale in my mind if I'm completely honest.  My default is to glide across it because it makes my head hurt.

However, this is not to say it isn't true, that it didn't happen and happen exactly that way.  Christ's arrival on earth amid this odd parade of circumstances was God's notable choice--His pick.  Who am I to think it all too much together at once? Who would have all these bizarre things surrounding his birth except the Messiah?

It's messy thinking. But such is the state of my thoughts this morning. God help us reconcile it all.

Christ's Life Prior to His Ministry II: Sections 10-12

Section 10

THE BIRTH OF JESUS
(At Bethlehem of Judea, B. C. 5.) 
LUKE 2: 1-7

The birth of Christ in Bethlehem fulfills Micah's prophecy:

"But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." Micah 5:2

Section 11
THE BIRTH OF JESUS PROCLAIMED BY ANGELS TO THE SHEPHERDS
(Near Bethlehem, B. C. 5.) 
LUKE 2: 8-20

Luk 2:9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. 

"came upon" = stand upon, before, beside, over, appeared

Fourfold Gospel: "He stood upon the earth at their side, and did not float above them in the heavens, as he is usually pictured. His standing upon the earth shows a fuller fellowship and sympathy with men--comp. Acts 1:10

Acts 1:10 is Christ's ascension to Heaven.

And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel. Acts 1:10

I'm not sure if I fully can verify Fourfold's perspective here...."stand upon" seems to have multiple associations.  The Message has "stood among them" and CEV "came down to them."  In any regard, it's telling that the angel goes to the lowly to announce a "lowly" King.

"And is there not a world of meaning in the fact that it was very ordinary people, busy about very ordinary tasks, whose eyes first saw the glory of the coming of the Lord? It means, first, that the place of duty, however humble, is the place of vision. And it means, second, that it is the men who have kept to the deep, simple pieties of life and have not lost the child heart to whom the gates of the Kingdom most readily open." -James S. Stewart

"The glory of the Lord shone round them"---Fourfold identifies this as "the Shechinah, or bright cloud, which symbolizes the divine presence."

"And suddenly there was with the angel a multitude of the heavenly host praising God and saying,
“Glory to God in the highest, and on earth peace among those with whom he is pleased!” "-Luke 2:13-14

 From Fourfold: "The angels invoke blessing on God and peace upon man. Peace between God and man, and ultimately peace between man and man] in whom he is well pleased. [The love of God is shed abroad upon all, even the vilest of sinners (Rom. 5:8; I. Tim.1:15); but his peace comes upon those who have accepted his Son, and in whom he is therefore especially well pleased (Rom. 9:11). Peace is the unfailing apostolic salutation toward Christians (Rom. 1:7; I. Cor. 1:3; II. Cor. 1:2, etc.), and is attainable in the highest degree by Christians only--John 14:27; 16:33; Col. 3:15; Phil. 4:7.] "

And yet, as a group, I think the world would associate Christians as a group with "judgement" and eastern religions with "peace."  I'm not sure how Christians got to this point as a group--reminds me more of how the Jews in Jesus' day were focused on the minutia of behavior as opposed to loving their brother.  The primary message as "peace" between God and man through Christ is significant.  No real peace without Christ---true---but outsiders see the judgement and not the peace.  Through the relationship comes peace.

12. CIRCUMCISION
TEMPLE SERVICE,AND NAMING OF JESUS
(The Temple at Jerusalem, B. C. 4) 
LUKE 2: 21-39

A man named Simeon is significant at Jesus' dedication at the temple.  He is described as "just and devout," a man who was waiting for the consolation of Jerusalem.  Simeon has been told that he will see the Messiah before he dies.  He blesses God and the child saying

"Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;  Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. Luke 2:34-35

From Robertson's Word Pictures:

“Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, he repels others.

The divisive nature of Christ:

And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a sign and for a snare to the inhabitants of Jerusalem. Isaiah 8:14

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. Romans 9:32-33

But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness. 1 Corinthians 1:23

For no other foundation can no man lay than that is laid, which is Jesus Christ.-1 Corinthians 3:11 

This is the stone which was set at nought of you builders, which is become the head of the corner. Acts 4:11

BKC: Simeon noted that the Messiah was to be for the Gentiles as well as for Israel. The idea of salvation for the Gentiles is set forth many times in the Gospel of Luke.

Christ's Life Prior to His Ministry I: Section 9

Section 9
ANNUNCIATION TO JOSEPH OF THE BIRTH OF JESUS
 (At Nazareth, B. C. 5.) 
Matthew 1: 18-25

Mat 1:20  But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.

From the Fourfold gospel, a small but significant detail: "We are known to angels, and they address us by name. Much more does the Lord know our names."

"He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius." -Acts 10:3

"And there came a voice to him, Rise, Peter; kill, and eat." Acts 10:13

"Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee." Acts 27:24

Regarding Jesus knowing our name:

"To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out." -John 10:3

"And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house." -Luke 19:5

Jon Courson's comments on Joseph:

"When Mary came to Joseph and said, "I'm pregnant," he could have charged her with immorality. But Joseph showed mercy. This is why I like Joseph. He is a moral man who stands for rightness, but he is also merciful, which is a rare combination. Most people are either moral or merciful. God, make us men like Joseph! Give us his morality, but also his mercy. Joseph was also logical, yet mystical. Scripture says, "he thought on these things." He was a thinker, but when he went to sleep, he became a dreamer. Most men are logical; however, some are overly mystical. But here's Joseph with a beautiful balance of both. I personally think Joseph should get more press during the Christmas season! He's a tremendous example of being moral, but merciful, and logical, yet mystical."

Christ's Life Prior to His Ministry I: Sections 7 & 8

Section 7
MARY, FUTURE MOTHER OF JESUS, VISITS ELISABETH, FUTURE MOTHER OF JOHN THE BAPTIST
(In the Hill Country of Judea, BC 5)
LUKE 1:39-56.

Luk 1:39  In those days Mary arose and went with haste into the hill country, to a town in Judah,

Such was the intense desire of Mary's mind to visit and communicate with her relative Elisabeth, that she scrupled not to undertake this long journey to effect her purpose. -TSK Cross Reference

She went, meta spoudēs - with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself.-Matthew Henry

The word "haste" suggests careful diligence and seems consistent with Mary's reflective nature.  Matthew Henry asserts that Mary sets off on her visit to Elizabeth just short time after the angel visited.  RWP points out that she probably went to be affirmed and surrounded by those who would believe her.

The exact town Zechariah and Elizabeth lived in is unknown, but it was in the district of Judah, south of Jerusalem, so a significant journey from Nazareth (approximately 100 miles).

Elizabeth's response---"This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt" (Joh_20:29).-RWP

"Think of that simple young girl in her obscurity having flashed before her the certainty that her name would be repeated with blessing till the world’s end, and then thus meekly laying her honours down at God’s feet. What a lesson of how to receive all distinctions and exaltations!"-MacLaren

Section 8.
THE BIRTH AND EARLY LIFE OF JOHN THE BAPTIST.
(Hill Country of Judea, BC 5)
LUKE 1: 57-80.

John's ministry was brief but powerful---lots of preparation and waiting for one bright burst:

"But because of the special mission which John knew from an early age he would perform, he chose to follow the role of Elijah (cf. Luk_1:17) by living in a desolate area. For in only a brief period of time John’s ministry would catapult him into prominence." -BKC

I like MacLaren's observation here too---the heart of Zechariah's prophecy and John's ministry was not revolt or rebellion against a regime, as this would have been sideways energy.  The true revolutionary work that needed to happen was internal, unseen:

 "John was no preacher of revolt, as the turbulent and impure patriots of the day would have liked him to be, but of repentance. His work was to awake the consciousness of sin, and so to kindle desires for a salvation which was deliverance from sin, the only yoke which really enslaves. Zacharias the ‘blameless’ saw what the true bondage of the nation was, and what the work both of the Deliverer and of His herald must be. We need to be perpetually reminded of the truth that the only salvation and deliverance which can do us any good consist in getting rid, by pardon and by holiness, of the cords of our sins." -Andrew MacLaren

"All comes from the ‘bowels of mercy of our God,’ as Zacharias, in accordance with Old Testament metaphor, speaks, allocating the seat of the emotions which we attribute to the heart. Conventional notions of delicacy think the Hebrew idea coarse, but the one allocation is just as delicate as the other. We can get no deeper down or farther back into the secret springs of things than this-that the root cause of all, and most especially of the mission of Christ, is the pitying love of God’s heart." -Andrew MacLaren

Luk 1:78  Through the tender mercy of our God; whereby the dayspring from on high hath visited us,

Tender mercy (splagchna eleous). Bowels of mercy literally (1Pe_3:8; Jas_3:11) -RWP

splagchnon
splangkh'-non
Probably strengthened from σπλήν
splēn
(the “spleen”); an intestine (plural); figuratively pity or sympathy: - bowels, inward affection, + tender mercy.

Joseph Parker, "Sunrise in Blue"

The prophets loved to picture Messiah's advent as a sunrise (Fourfold)

The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. -Isaiah 9:2

Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. -Isaiah 60:1-3

But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.  -Malachi 4:2

The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. -Matthew 4:16

In him was life; and the life was the light of men. John 1:4

And the light shineth in darkness; and the darkness comprehended it not. John 1:5