Douglas Jacoby Podcast

For additional notes and resources check out Douglas’ website.

The next in the series of Vicki's lessons on Mary (30 minutes).

In this podcast, we recommend Gary L. Thomas, Sacred Marriage.

For additional notes and resources check out Douglas’ website.

"How Will This Be?"

Mary asks the question of the angel,  “How will this be?”, when faced with a seemingly impossible and improbable situation. The answer was equally puzzling to this young woman! So she leaves Nazareth and heads for the hills to see Elizabeth, her older wiser relative (Luke 1). Why? She needs to talk and be heard. For three months these two women walk and talk through life together, experiencing spiritual, emotional and physical times and I imagine Mary was present for the birth of John.

For additional notes and resources check out Douglas’ website.

Introduction

• There are other servant girls in the Bible who play significant roles, like Naaman's (2 Kings 5:2-3) and Rhoda (Acts 12:13).
• Today we will look at the servant girl who exposed Simon Peter's cowardice--the time he was ashamed of Jesus.
• She is anonymous -- yet still important.
• The story is found in all four gospels. (Order: Mark, Matt, Luke, John)

Thefouraccounts

• Mark 14:66-70  And as Peter was below in the courtyard, one of the servant girls of the high priest came, 67 and seeing Peter warming himself, she looked at him and said, "You also were with the Nazarene, Jesus." 68 But he denied it, saying, "I neither know nor understand what you mean." And he went out into the gateway and the rooster crowed. 69 And the servant girl saw him and began again to say to the bystanders, "This man is one of them." 70 But again he denied it...
  • Peter plays dumb.
  • The servant girl is smarter, and exerts far more effort identifying Peter than Peter does identifying Jesus -- what he should have been doing.
• Matthew 26:69-72  Now Peter was sitting outside in the courtyard. And a servant girl came up to him and said, "You also were with Jesus the Galilean." 70 But he denied it before them all, saying, "I do not know what you mean." 71 And when he went out to the entrance, another servant girl saw him, and she said to the bystanders, "This man was with Jesus of Nazareth." 72 And again he denied it with an oath: "I do not know the man." 
  • Matthew doubles (blind man healings, demoniacs)
  • Some are troubled that the details in the four accounts don't match. Yet the discrepancies don't disqualify the testimony of the evangelists; they actually confirm it, since if they were fabricating the story they would have smoothed out the differences.
• Luke 22:54  Then they seized him and led him away, bringing him into the high priest's house, and Peter was following at a distance. 55 And when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them. 56 Then a servant girl, seeing him as he sat in the light and looking closely at him, said, "This man also was with him." 57 But he denied it, saying, "Woman, I do not know him."
  • It's not that Peter isn't following Jesus at all. Rather, he's "following at a distance" (22:54). Do we do that?
  • It's dark, but there's a full moon, yet that wasn't enough for the girl to make out Peter's face. But the fire provides plenty of light for the identification.
• John 18:15  Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, 16 but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. 17 The servant girl at the door said to Peter, "You also are not one of this man's disciples, are you?" He said, "I am not." 18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.
  • Peter had access because of the other disciple (John?). He'd spoken to the servant girl, whose responsibility was manning the door, so that Peter could be admitted.
  • Thus her identification of Peter has credibility.
  • Peter warms himself by the charcoal fire. What was he doing? What was he thinking? And how did he feel when the servant girl correctly identified him?

Analysis

• Mark's account (second reading):
  • Triple prediction (beginning at Mark 8:31, 9:31, and 10:34)
  • Triple denial
  • Triple prediction makes the denials more poignant, less excusable.
  • Are we ever like Peter? How do we deny Christ? When was the last time?
• That's all Mark offers us. Luke and John take us further:
  • Triple affirmation in John 21.
  • He is reinstated, as Jesus had foreseen: "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers" (Luke 22:31-32)
  • Triple sheet with non-kosher animals in Acts 10 -- still tending to be obstinacy?
  • Peter is again correctly identified by a servant girl in Acts 12!

Conclusion

• It's not just the major characters of the Bible that we can learn from. Everybody counts. Similarly today, whatever your role in life or in your company or church, you are important. 
• The servant girl helped Peter to see where he was spiritually.
• And today she still speaks. She accuses the cowardly, faint-hearted church.
• Rather than hoping others won't notice we are Christians, we should hope that they may quickly identify us -- the sooner to share with them the reason for our hope.
• She challenges me -- and I suspect she challenges you, too.
• Perhaps you'd like to learn from other characters in the N.T. and in the O.T. -- over 100 in all, once both series are completed.

For additional notes and resources check out Douglas’ website.

Introductory

• For most people, this is far and away the best known reanimation in scripture.
• In the 7th reanimation podcast, Jesus raises a friend.
• I recorded an earlier podcast on Lazarus (NT Character Podcast 20). You might want to listen before or after today’s podcast.
• Hear also Christ Through the Ages, podcast 10.
• As a result, in order to avoid duplication, I will try to keep my comments to the subject of the reanimation itself. Further, we won’t read every verse in the account.
   

Scriptural study: John 11:1-7, 11-15, 17-27, 32-49a, 51b-53; 12:9-11

• Lazarus (v.1) is not to be identified with the Lazarus in the parable of Luke 16:19-31, although the coincidence of names is intriguing.
• “This illness does not lead to death” (v.4). Of course it does lead to death, but only for a short time.
• Just as with the miracle of the blind man two chapters earlier, God will be glorified (v.4).
• Lazarus is a beloved friend (v.5). We always feel differently when we knew the person who’s died, and never more than when we had a significant relationship.
• A great uncle – 10k – took me fishing. Not close but we’d met several times. Mother father sister
• He delays his visit to Bethany, it seems, precisely in order to make sure that Lazarus has passed.
• Sleep (v.11) is a common biblical metaphor for death. See Q&A 1356.
• This section (vs.17-27) is rich with theology, dense with meaning and insight. Of course Lazarus, the subject of this podcast, isn’t really doing anything. But no one exists to himself alone; there is a sizeable network of friends, family, and acquaintances involved in all our lives, and this network becomes visible at key junctures in our lives, like births, weddings, deaths.
• “Everyone who lives and believes in me shall never die. Do you believe this?” (v.26). How would we answer Jesus? What difference does it make in our lives? Are we always on the lookout for opportunities to share the good news?
• Jesus does not minimize death, even though it isn’t the last word.
• Jesus wept (v.35). He was not so intellectual in his knowledge of truth that the common and human waves of emotion washed over him without affecting him deeply!
• Many were buried in caves (v.38).
• You may also want to listen to Martha (NT Character podcast 19).
• Notice once again Jesus' direct address to the deceased (v.43).
• Notice also how the dead were prepared (v.44).
  • Strips of linen
  • Separate headpiece
  • No coffin or sarcophagus
• Lazarus comes out (v.44)!
• John’s gospel features seven confessions of faith, seven “I am statements,” and seven signs. The raising of Lazarus is the last sign—which itself points to the resurrection of Jesus.
• This miracle places Jesus’ life in extreme danger. For more on the high priest who suggested Jesus' execution, listen to Caiaphas (v.49) NT Character Podcast 42.
• The raising of Lazarus takes place just outside Jerusalem itself, with its religious power center, the Temple, controlled by unscrupulous and rapacious priests and teachers.
• It’s not just Jesus who is in danger; Lazarus himself is now singled out for execution (12:9-11)!
• It is not God’s agenda to grant longevity or immortality. We all die, and hardly anyone comes back from the dead, in the sense of reanimation. And no one is immortal—only God, and those who in Christ receive the gift of eternal life. Every reanimation in the Bible has a reason, and points to deeper truths.

Application

• “Everyone who lives and believes in me shall never die. Do you believe this?” (v.26). How would we answer Jesus? What difference does it make in our lives? Are we always on the lookout for opportunities to share the good news?
• Let’s live like it today!

For additional notes and resources check out Douglas’ website.

Text: John 8:2-11
 

Comments
 

Today's study is on a well-known passage, even though it is not in the original manuscripts of John's gospel.

Still, it rings true, is of early origin, and is therefore is found in most Bibles.

Few scholars doubt its authenticity, even if it was not originally in its present location in John.

Sometimes it follows Luke 21:38. Or is found after John 7:36, or John 7:44. Sometimes it's even located after John 21:25.

Although scholars nearly unanimously reject the story as original in the fourth gospel, they are also of one mind in accepting its veracity.

It is perfectly in character with what we know of Jesus and his attitude towards sin/sinners.

It is unlikely to be an invention of the later church, since in the second century sin was dealt with much more harshly than it is in this passage.

Some early Christian preserved the story, and some early copyist of John placed it between chapters 7 and 8, probably because it seemed a good fit (verses about judgment, tensions between Jesus and the Pharisees).

For more on this--and to find out exactly which early manuscripts contain the passage--please visit the chapter notes on John 8 at this website. (Many of the notes from this study are reproduced below.)

The setting

As was Jesus' custom during the feasts, he taught in the day and stayed evenings somewhere on the Mount of Olives (v.1). He probably enjoyed the hospitality of Lazarus, Mary, and Martha. (Search your concordance under Bethany.)

The venue for his teaching was the temple complex. (And by forgiving the adulteress, he was challenging, "usurping," the authority of the priests.)

The time was early morning, before the heat of the day.

He taught in the seated position (v.2), which was the normal posture of a rabbi with his disciples. Then comes the shocking interruption (v.3). The question, and the arrest of the woman, seem staged.

Since adultery takes place in secret, it is likely that the accusers had been waiting (and hoping) for the transgression to take place. Their posturing--and possibly the adultery itself?--was premeditated.

Only the woman has been brought in, despite the implicit charge that the man had been present (v.4).

The accusers have little concern for the woman. Their aim is only to trap Jesus. Here is the trap (vv.5-6).

Jesus advocated compassion. He forbade us even to hate our enemies. He had intimated that the new covenant was in the process of being inaugurated -- that the old law might not apply anymore. And yet the Torah required the death penalty for both parties (Leviticus 20:10).

Would Jesus then contradict himself, or the Mosaic law?

Masterfully, Jesus extricates both himself and the woman from the dilemma.

His reply is perfectly suited to the occasion. Jesus was always an excellent thinker on his feet.

Acknowledging the demand of the law for adulterers ("Let anyone without sin cast the first stone...") while confronting all present with their own sin (and potential hypocrisy in judging her), he extricates both himself and the woman from the dilemma (v.7ff).

The older in the crowd, realizing that Jesus occupies the moral high ground and will not be trapped, walk away.

The younger in the crowd, less savvy and more moralistic, linger longer, but they too in the end leave the scene.

The accusers apparently depart as well.

In the end, only two persons remain.

While offering her divine forgiveness, Jesus hardly condones her immorality.

"Sin no more" (v.11).

The heart-warming vignette demonstrates the church's attitude towards erring members. Sin will not be taken lightly, but forgiveness is always available if there is repentance.

• This passage is one of several understood by early Christians to forbid capital punishment. The early position on execution is found in such writers as Lactantius (c.290-300 AD): When God forbids us to kill, he not only prohibits the violence that is condemned by public laws, but he also forbids the violence that is deemed lawful by men. Thus it is not lawful for a just man to engage in warfare, since his warfare is injustice itself. Nor is it [lawful] to accuse anyone of a capital offense. It makes no difference whether you put a man to death by word, or by the sword. It is the act of putting to death itself which is prohibited. Therefore, regarding this precept of God there should be no exception at all. Rather it is always unlawful to put to death a man, whom God willed to be a sacred creature.

The Woman

• She is a nobody, a cipher, an object -- dehumanized, just like the blind man (John 9:2), only of interest for theological reasons.
• She is a victim. She has been set up, so it seems.
• She is guilty. It takes two to tango, and two to commit adultery. She may not be responsible for the system, but she is responsible for her own actions.
• She is all of us! For outside of Christ, the world views us as nobodies; we--or well-meaning "experts"--may insist we have been victimized; yet in our heart of hearts, and in the presence of the holy God, we are guilty. We all stand as much in need of Christ's grace as this poor woman--and so we ought to learn from her.
• Yet anyone in Christ is a new creation (2 Corinthians 5:17)!

Thought questions:

• What differences, if any, do I detect between the "old law" and the new?
• Do I have a fixed opinion on capital punishment? What position do I suppose that Jesus and the early church held to? Does it surprise me to learn that the early church opposed capital punishment? (All of this changed in the 300s, with the beginning of the Catholic Church.) For more on this, listen to the podcast on Capital Punishment.
• Had I been present, which of the characters in this story would I have been: the older persons, the younger persons, the woman, or the accusers?

For additional notes and resources check out Douglas’ website.

Joseph of Arimathea in the N.T.:
 

• Matt 27:57-60
• Mark 15:43-46
• Luke 23:50-53
• John 19:38-42

What do we learn from Joseph?

• Take a stand: sometimes deeds speak more loudly than words.
• There may be times when our discipleship will be more public.
• Be invested emotionally and financially in your faith.
• Find strength in another believer (as Joseph partnered with Nicodemus).
• Sometimes we need to speak up!

Joseph in tradition

• Patron saint of undertakers
• Tie to Britain and Holy Grail (some traditions as late as the 9th C).
• Some 2nd and 3rd century traditions of Christianity in Britain.
• See The Gospel of Nicodemus, The Narrative of Joseph, and The Passing of Mary.

For additional notes and resources check out Douglas’ website.

Hebrews 11:35

• The "Hall of Fame of Faith" of Hebrews 11 mentions a number of men and women by name, yet many persons are only alluded to (Hebrews 11:32-38). Some are known from Bible, others from extrabiblical sources.
  • The courageous martyr who was sawn in two was Isaiah, who traditionally was executed by Manasseh (Martyrdom of Isaiah 1:10, 5:1; also recorded in the Talmud).
  • Probably the best known, and most colorful, instance the Hebrew writer refers to is found in verse 35.
• Hebrews 11:35 refers to 2 Maccabees 7, the moving story of a family of 8 who take their stand on the God of Israel, refusing to be released so that they might "attain a better resurrection."
• The story has been a constant source of inspiration for devout Jews ever since the second century BC.

The context

• 2nd century BC
• Antiochus Epiphanes IV (foretold in Daniel 11) insists on divine honors. He has no sensitivity to or tolerance for Judaism.
• Heavy pressure to conform to pagan (Greek) society
  • Greek language, fashion, sports, culture, idolatry.
  • Prohibition of circumcision.
  • Violation of Sabbath and kosher laws.
• Some Jews refused, and this led to a revolution, the Maccabean revolt.
  • Judas the Hammer (Judas Maccabee) leads the revolt. The revolution was successful, and for the period of about a century the Jews enjoyed political autonomy.
  • The Seleucids and Ptolemies, heirs to the fractured kingdom of Alexander the Great, could not hold on to Judea. The Jewish Hasmonean dynasty now sits on the throne.
  • This comes to and end when the Romans, who were eclipsing the Greeks from the 2nd to 1st centuries BC, seize control of the region in 63 BC. They rule Jerusalem until 614 AD (when it is captured by the Persians). The Muslims seize Jerusalem in 638 AD.
  • During this century of Jewish rule, the monarchy and the priesthood became entangled and corrupt. The lascivious and equivocating Herod the Great appeals directly to Augustus Caesar and solidifies his position as king of the Jews. The priesthood has by now become a sham. Longing for the spirit of the days of the Maccabean martyrs, many Jews wistfully read the books of 1-2 Maccabees.

The theology of the passage
 

• At this time some Jews believed in resurrection only for the righteous, others that the wicked would be resurrected and then destroyed in the fire, while the righteous would be resurrected to everlasting life.
• You will notice that the seventh son warns Antiochus of judgment, but not of infinite hell. Like Christians in the first four centuries, Jews in the intertestamental period held several different positions on the nature and duration of hell.
• You will detect a trace of a patriarchal attitude in the text. If this bothers you, remember that this passage in 2 Maccabees lifts up the woman as a worthy example for us all.
• There are times when government demands absolute allegiance; we must refuse.
• The Law of Moses must be upheld.
• The brothers actually interpret their persecution as the punishment of God for their sins (!).

2 Maccabees 7:1-41

For additional notes and resources check out Douglas’ website.

Background information
 

• This NT podcast but could just as easily be put into the OT category, since our character appears in both testaments. He lived under the tail end of the old covenant, as the kingdom of God was dawning.
• Family: married? father? how distant a cousin of Jesus?
• Levite (Exodus-Deuteronomy) - priestly class, charged with bringing God to the people and the people to God
• Nazirite (Numbers 6) -- special calling and devotion
• The long-awaited resumption of prophecy (Malachi 3). Explains his adoption of the dress and demeanor of Elijah.
• Perhaps so credible and effective because he did not stand on his position as a Levite. He certainly didn't tape into the great wealth of the priestly establishment.
• John is often compared unfairly to Jesus, who seems to be a cousin. Perhaps, frightened by his rough, untamed preaching, we comfort ourselves by dismissing his words as extremist.

Transitional figure (Malachi 3:1-3, 4:4-6)

• Last O.T. prophet and Elijah figure.
• Herald of the Messiah (Though a man of the old covenant, Jesus exalts him (Matthew 11:2-15).
• Knew that to prepare people for the coming of the Lord they must first get right with their fellow men: a ministry of reconciliation.
• Moses received the Law for the Jewish people at Horeb (Sinai). The prophets called all back to the letter and Spirit of the Law, which entailed righteous relationships with others. See 1 John 4:19-21.
• What made him so great? I would like to offer four reasons.

I. Profound sense of divine calling

• Luke 1:13-17 -- divine plan. God's plan was revealed even before John's birth.
• Luke 3:2 - start of ministry. John begins only once the word of God came to him.
• Resumption of prophecy - (see the intertestamental books of 1 & 2 Maccabees).

II. Radical message delivered with radical courage
 

• Repentance, in view of God's kingdom (Matthew 3:1-12).
• Repentance must yield fruit (Matthew 3:8).
• A baptism of repentance for the forgiveness of sins (Mark 1:4).
• Not all were willing to accept his challenge (Luke 7:29-30).
• Yet John did not claim to have the last word.
  • He was only preparing the way for the Messiah.
  • John's baptism did not confer the Spirit, which was a special mark of the new covenant (John 7:38-39).
• John had the courage of Elijah (1 Kings 17-2 Kings 2).

III. A true man of character

• He was tough
  • Fasting (Matthew 9:14; Mark 2:18; Luke 5:33)
  • Asceticism (Luke 7:33)
• He was a flawed human, imperfect like the rest of us.
  • John he had his period of doubt/struggle (Luke 7:18-23).
  • Yet he was a truly virtuous follower of God. (Virtue < vir, virtus [man, strength])
• He took a strong stand on personal righteousness.
  • True virtue stands opposed to vice.
  • Publicly challenged the illicit marriage of Herod Antipas.
• John did not show favoritism, nor was he impressed by religiosity.
• Courage
  • Spoke truth to power, like Elijah, Jesus, Paul, and may other figures.
  • Unwilling to back down.
• He was humble. Self came second.
  • Yet strong!
  • In this he resembled Moses (Numbers 12:3), although he especially resembled Elijah.
• John 3:27-30. Memory verse: "He must become greater; I must become less" (John 3:30).

None of Self, and All of Thee, or
Oh, the Bitter Pain and Sorrow

1. Oh, the bitter pain and sorrow that a time could ever be, / When I proudly said to Jesus, “All of self, and none of Thee.”
   All of self, and none of Thee, All of self, and none of Thee, / When I proudly said to Jesus, “All of self, and none of Thee.”
2. Yet He found me; I beheld Him bleeding on th’ accursed tree, / And my wistful heart said faintly, “Some of self, and some of Thee.”
   Some of self, and some of Thee, Some of self, and some of Thee, / And my wistful heart said faintly, “Some of self, and some of Thee.”
3. Day by day His tender mercy, healing, helping, full and free, / Brought me lower while I whispered, “Less of self, and more of Thee.”
   Less of self, and more of Thee, less of self, and more or Thee, / Brought me lower while I whispered, “Less of self, and more of Thee.”
4. Higher than the highest heaven, deeper than the deepest sea, / Lord, Thy love at last has conquered: “None of self, and all of Thee.”
   None of self, and all of Thee, None of self, and all of Thee, / Lord, Thy love at last has conquered: “None of self, and all of Thee.”

IV. Faithful to death

• Jezebel threatened to remove Elijah 's head but this did not happen.
• The spite of a woman did, however, lead to John's decapitation (Matthew 14).
• "Now some of the Jews thought that the destruction of Herod's army came from God, and was a very just punishment for what he did against John called the baptist [the dipper]. For Herod had him killed, although he was a good man and had urged the Jews to exert themselves to virtue, both as to justice toward one another and reverence towards God, and having done so join together in washing. For immersion in water, it was clear to him, could not be used for the forgiveness of sins, but as a sanctification of the body, and only if the soul was already thoroughly purified by right actions. And when others massed about him, for they were very greatly moved by his words, Herod, who feared that such strong influence over the people might carry to a revolt -- for they seemed ready to do anything he should advise -- believed it much better to move now than later have it raise a rebellion and engage him in actions he would regret. And so John, out of Herod's suspiciousness, was sent in chains to Machaerus, the fort previously mentioned, and there put to death; but it was the opinion of the Jews that out of retribution for John God willed the destruction of the army so as to afflict Herod." -- Josephus, Antiquities 18.5.2 116-119

Further study
 

• The podcasts on reincarnation explain further that he was not literally Elijah.
• You may also want to listen to the Elijah podcast.

You will find a study on the Nazirite (specifically, their parents) in Principle-Centered Parenting (formerly The Quiver.)

For additional notes and resources check out Douglas’ website.

Introduction
 

• The word magi
  • Latin for Greek magos (plural magoi)
  • From it we get the word magician
  • Persian, members of the priestly Zoroastrian religion, and almost certainly practitioners of astrology.
  • Most scholars equate them with the sorcerers (Chaldeans) who served at the Babylonian court, as in Daniel 2. They are their spiritual descendants.
• Wise? Yes.
• Kings? No, despite the popular song: "We Three Kings" (here are the lyrics....)
  • Conflation of Matthew 2 (Jesus an infant [born in Matthew 1], the family now living in a house) and Luke 2 (Jesus' birth).
  • Tradition: 3 in the West, 12 in the East.
  • Best known trio:
    • Melchior - Persian scholar
    • Caspar - Indian scholar
    • Balthazar - Arabian scholar

Various legends

• About the gift:
  • Judas helped himself to the gold, which had been entrusted to him.
  • Gold stolen by the thieves who were crucified with Jesus.
  • Joseph used it to move his family to Egypt (when Herod tried to kill the newborn Messiah).
  • Further legends involving the the frankincense and the myrrh.
• Commemorating the magi
  • Martyred.
  • Marco Polo saw their tombs in Tehran (1270s).
  • Their bones lie in Cologne Cathedral.
  • Commemorated at the Feast of Epiphany (6 January).
  • Visit all the children of the world -- on camels, not reindeer.
• But most of these legends are from 6th- 9th centuries. Too late to be of historical value.

Theology of the gifts

• Gold shows Christ's regal status, myrrh his mortality, incense his divinity, corresponding to his virtue, prayer, and suffering (so Origen, c.200 AD).
• 243 BC: A Syrian king (in Miletus) offers gold to the sun-god Apollo. Christ the true King -- Psalm 68:28, 72:11, Isaiah 60:3-6. Recall also the gold annual tribute to Solomon (1 Kings 10:14).
• In the light of such verses, the magi in time were elevated to kings.

Biblical text

• Our story is featured in only one passage.
  • Matthew 2:1-12.
  • Again, the Luke 2 birth account is earlier.
  • Note: "When it rose" (NIV) may be "in the east."
• Prophecy
  • Micah 5:2 - fairly easy to understand. Though note that Matthew is quoting from a different version of Micah than the one that has come to be part of our Old Testament (translated from the Hebrew Masoretic text).
  • Hosea 11:1 -- more difficult. Matthew is showing that in Jesus are recapitulated events surrounding his people Israel.
  • Jeremiah 31:15 -- the prophet views the discouragement and hopelessness of the exile as grief / loss of Rachel (Jacob/Israel's wife) for her children. Matthew finds a deeper significance in the Massacre of the Innocents. Note that Rachel's tomb is just outside Bethlehem.

Historical concerns

• Astronomy?
  • Conjunction of planets?
  • Comet?
  • Caution about explaining such biblical events.
  • Star appears at birth of ruler -- deeply meaningful in ancient culture.
• Herod the Great (74-4 BC)
  • Illegitimacy as king of the Jews.
    • Half Jewish, half Idumean (Edomite).
    • Not a true son of David.
    • Secures his kingship by traveling to Rome and making a deal with Augustus Caesar (nephew of Julius Caesar).
  • Murderous nature
    • Killed family members.
    • Ordered the deaths of others he perceived as threats to his reign.
  • Date of death
    • Based on the testimony of the Jewish historian Josephus.
    • Jesus was apparently born around 2 years before Herod died.
• Zoroastrian religion (the faith of the magoi).
  • Whereas the sorcerers of Babylon (in the book of Daniel) were polytheists, the Persian (Achaemenid) Empire had undergone a conversion to Zoroastrianism (6th century BC), a quasi-monotheistic (though dualistic) religion. Note: modern Iran (Persia) is predominantly Muslim (since the 7th century AD).
  • Listen to the podcast on Zoroastrianism if you want to learn more about this religion.
• More on the prophecy of Micah 5
  • 8th century BC.
  • Rachel died near, and king David and Jesus were both born in, (southern) Bethlehem Ephrata (Ruth 4:13-22; 1 Samuel 16:1). This is to be distinguished between another (northern) Bethlehem (Judges 12:8).
  • Anticipated a divine Davidic king.
• "The Slaughter of the Innocents"
  • No historical proof, but realistic all the same; fits perfectly with what we know of Herod the Great.
  • Number of dead baby boys: perhaps 20?
  • Several famous paintings, e.g. one by Giacomo Paracca)
• Death and burial of Rachel (Genesis 35:19), just outside Bethlehem.

Application

• "Wise men seek him still." Of course this is true. But is it the point?
• Look inward: The magi help us to contemplate the biblical significance of Jesus' royal divine birth.
• Look outward: The magi (as Gentiles) point to Jesus' universal, cosmic significance.
  • This ties in much better with Matthew's Gentile theme (e.g. Matthew 1 [women in genealogy], 28 [make disciples of all peoples]).
  • A common biblical theme: the outsiders "get it" before the insiders. This is (and should be) humbling.

For additional notes and resources check out Douglas’ website.

Introduction

Jesus chose twelve men from among his disciples to become apostles. The number twelve is symbolic and important; it signifies being chosen. God chose the twelve tribes of Israel to be His chosen people. So after Judas betrayed Jesus and committed suicide, they needed to replace him in order for the number to be complete.

Acts 1:12-26
Here we see two men who were proposed to take Judas’ spot as an apostle: Joseph called Barsabbas (also known as Justus) and Matthias.

There is no other mention of these men in the New Testament. Church historian Eusebius numbers Matthias among the 70 whom Jesus sent out in Luke 10. Matthias is believed to have been stoned and then beheaded in Jerusalem (according Fox's Book of Martyrs). What we do know about these two men is that they were faithful disciples of Jesus from the very beginning, when Jesus was baptized by John the Baptist, until the time Jesus ascended. Were there others among the 120 who also qualified to replace Judas? We do not know. We do know that among the 120, Joseph and Matthias were the ones proposed by consensus. That speaks of their reputation among those who remained faithful. What we can learn about them is through deduction.

Scriptural Study

Mark 2:1-2
It is easy to be a Christian when it is popular.

John 9:18-23
It is a test of one's faithfulness when there is persecution or opposition - when being a Christian is not popular.

(One of the threats from the Jewish leaders was to ban anyone who acknowledged Jesus as Messiah from the synagogues. The synagogue was the heart of the Jewish communities throughout the various nations and cities of the Roman Empire. They were established after Israel and Judah were unfaithful to God and taken captive by the Assyrians and Babylonians--and dispersed throughout those empires. You can look up Jewish diaspora for more background information. As the Jews settled in the cities where they were taken captive, the synagogues became their places of assembly/worship/study - especially once the Temple was destroyed by the Babylonians (586 BC). Banishment from the synagogue was equivalent to excommunication or disfellowship from the church.

John 6:60-66
We must stay faithful even when it is personally challenging and when most people no longer follow.

Application

We need to ask ourselves the question: Why am I a Christian? If we are honest with the answer and work to have the right heart, it will help us to have the motivation to continue in our faith. Which commands of God are hard for me personally? What sins do I struggle with? Am I faithful even when it is hard?

Conclusion
God values faithfulness, and we see this in Joseph and Matthias. They may not have been named or recognized in the gospels, but they were part of the backbone of Jesus' ministry. Their faithfulness from the beginning to the end shows us that they were "in it" not for personal glory or gain, not for recognition or prestige, not because it was easy, not because that is what everyone else did. They were faithful disciples of Jesus because they understood God's love for them. They are inspirations for us to remain faithful until the end.