From Jim McGuiggan... Matthew 2:13-15 and Hosea 11:1

Matthew 2:13-15 and Hosea 11:1

"Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, 'Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him.' Then Joseph got up, took the child and his mother by night, and went to Egypt, and remained there until the death of Herod. This was to fulfil what had been spoken by the Lord through the prophet, 'Out of Egypt I have called my son.' " (Matthew 2:13-15 with Hosea 11:1)

The phrase, "This was to fulfil" what the Lord said through the prophet makes it sound like Hosea 11:1 is a simple prediction. That is, it looks like Matthew says Hosea was speaking of an event many centuries after him when it's plainly the case that Hosea 11:1 is not a prediction at all but a comment about something that occurred centuries before Hosea was born.

Why would I say it is "plainly the case" that Hosea 11:1 is not a prediction but a comment on a past event? You only have to read the text to recognise that. Here's the text. "When Israel was a child, I loved him, and out of Egypt I called my son." What could be plainer? Ask fifty people to tell you what that sentence speaks of and I would venture to say all fifty would agree that it was talking about the time when God brought Israel out of Egypt at the Exodus. It could hardly be plainer!

Would it be that plain to Matthew? If it is so plain to us we'd have to conclude that it was that plain to Matthew or we'd think Matthew was intellectually/religiously and theological challenged. That won't do; it would be better to think Matthew knows as well as we do what the bare and isolated text indicates. That being the case, we need to look a bit deeper at how Matthew uses the notion of "fulfilment," his method of telling the Story and what in this case he has in mind. [Matthew's use of the "fulfilment" motif is a question for another time.]

The words in Hosea 11:1 are plain and the Exodus under Moses is clearly the event in view but why does God mention it? Has it no connection with the setting in which it occurs? We'd fully expect that it does and if so, how exactly does it fit in; what does it contribute to the overall context?

Let's suppose it's mentioned not only to underline God's past loving faithfulness to Israel but also to give assurance of his present and future commitment to Israel. What he did in the past—despite Israel's unfaithfulness even in Egypt—he will do in the future for an Israel that is now unfaithful. What if he's saying something like, "I have loved Israel from the beginning—as I showed at the Exodus—and you can be sure I will continue to love her"?

The prophet says (11:5) that faithless Israel who was brought out of Egypt (11:1, and see 2:15 and 12:13) will "return to the land of Egypt." He had already said this in 8:13, "...the Lord does not accept them. Now he will remember their iniquity, and punish their sins; they shall return to Egypt."

In historical fact, Israel (the northern kingdom) went into Assyrian captivity (11:5) but the prophet characterises that as a "return to Egypt."

Returning to Egypt is the undoing or the reversal of the Exodus so if God is to do her good in the future it would be a second Exodus (compare Isaiah 11:11). Once more God would call his son out of Egypt. That's what we would expect and it's precisely what we get in 11:11 when the faithful Lord delivers his faithless people. "How can I give you up, Ephraim…My heart recoils within me; my compassion grows warm and tender…I will not come in wrath…his children shall come trembling from the west. They shall come trembling like birds from Egypt…and I will return them to their homes, says the Lord." (Hosea 11:8-11)

Hosea doesn't see "Egypt" as a merely geographical term. For him as, I would suppose, for every Jew that takes his roots and heritage and theology seriously "Egypt" speaks of their fears, their past unfaithfulness, God's generous and holy grace and other profound truths. The idea that Matthew is simply matching the word Egypt with the word in Hosea 11 is a shallow approach to both writers and to the Spirit who speaks in them

In any case, Hosea's entire eleventh chapter is God's assurance in the face of human betrayal and Matthew believes that that assurance is fulfilled in Jesus. In Jesus Christ, Israel's representative and bearer of her hopes, the loving and faithful God calls Israel out of her Egypt once more and Matthew sees the life and ministry of Jesus as reflecting and fulfilling that deliverance. Matthew has more than geography on his mind when he sees the hope of Israel (Jesus) coming back home (see again Hosea 11:11 and see paragraphs 26-27 of this).

©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.

Many thanks to brother Ed Healy, for allowing me to post from his website, the abiding word.com.

Note: I am unsure as to whether or not I agree with Jim on this, but it is something I will consider... Gary

From Mark Copeland... The Works Of The Flesh - II (Galatians 5:19-21)

                     "THE EPISTLE TO THE GALATIANS"

                 The Works Of The Flesh - II (5:19-21)

INTRODUCTION

1. Our study of the "works of the flesh" as found in Ga 5:19-21 now
   focuses on eight sins...
   a. They are "hatred, contentions, jealousies, outbursts of wrath,
      selfish ambitions, dissensions, heresies, envy" (NKJV)
   b. Which have been categorized as infractions of the law of love

2. Many find it hard to conceive that these eight sins are really all
   that terrible...
   a. Notice this news clipping that made the front page of the Orlando
      Sentinel (1/7/81) under the heading, "Pope Widens Sin Definition":
         "Pope John Paul II said today that sins of the flesh are not
      limited to fornication, orgies and drunkenness, but include
      idolatry, jealousy, envy and unfriendliness.
         "The pope made the remarks to his weekly general audience at
      the Vatican, his forum for the past 14 months on the subject of
      sex and sin.
         "In his latest discussion of the subject, the pope cited St.
      Paul, the first-century apostle, as giving Christianity a very
      wide definition of sins of the flesh.
         "'It is significant that when Paul speaks about the works of
      the flesh, he mentions not only fornication, impurity,
      libertinage, drunkenness and orgies which are the sins of sensual
      pleasure,' the pope said, 'but also speaks of other sins to which
      we are not accustomed to attribute a carnal and sensual character:
      idolatry, witchcraft, unfriendliness, discord, jealousy, dissent,
      divisions, factionalism, and envy.'"
   b. The heading made it sound like the pope is declaring something
      new, but as the pope himself stated, this is what Paul taught in
      the very passage we are studying

3. Indeed, what is said of immorality and drunkenness is also said of
   these eight sins:  "...those who practice such things will not
   inherit the kingdom of God"

[Therefore there is a great need to be informed as to what these sins
entail, and to make a concentrated effort to put them out of our
lives...]

III. SINS VIOLATING THE LAW OF LOVE

   A. HATRED, ENMITY (Grk., echthra)...
      1. Echthra means hostility, enmity, hatred - Strong
      2. It describes a state and attitude of mind toward other people
         which involves barriers between them and you
      3. Enmity is the direct opposite of love (agape); consider the
         contrast:
         a. agape - an attitude of mind which will never allow itself to
            be bitter to any man; always seeking the highest good of
            others
         b. echthra - the attitude which puts up barriers and draws the
            sword of division
      4. When we allow the work of the flesh to rule (e.g., echthra), we
         cannot allow the Spirit to produce the proper fruit in our
         lives (e.g., agape)

   B. CONTENTIONS, STRIFE, VARIANCE, DISCORD (Grk., eris)...
      1. Eris is the expression of enmity or hatred; it is the outcome
         in actual life of that state of mind
      2. Paul uses this word to describe one of the evils that was
         characteristic of the pagan world - Ro 1:28-29
      3. Sadly, it can also describe the condition that may exist in a
         church - cf. 1Co 1:11; 3:3
      4. This particular sin invades churches more often, perhaps, than
         many others
         a. Because of our tendency to categorize sins, we may allow
            this one to linger and  fester more than such sins as
            fornication, adultery
         b. Yet this sin is most destructive of Christian fellowship; it
            will just as easily destroy (maybe even more so) a local
            congregation as will sins of moral impurity

   C. JEALOUSIES, EMULATIONS (Grk., zelos)...
      1. Zelos can be either good or bad
         a. Used in a good way
            1) Isa 9:7 - "The zeal of the Lord of hosts will perform
               this"
            2) Ro 10:1-2 - "...they have a zeal for God..."
            3) Used to describe an excitement of mind, ardor, fervor of
               spirit, for something good
         b. Used in a bad way
            1) 1Co 3:3 - "For where there are envy..."
            2) 2Co 12:20 - "For I fear...lest there be...jealousies..."
            3) A fervor of spirit that is misdirected, resulting in a
               form of envy and jealousy that is destructive of personal
               relationships
      2. Zeal that is misdirected is mostly directed toward self; i.e.,
         "selfish"
         a. When we are zealous for God, that is good
         b. When we are zealous in behalf of others' good welfare, that
            is good
         c. But when we are jealous for selfish reasons, it is wrong!
      3. Such jealousy was a mark of carnality in the Christians at
         Corinth - cf. 1Co 3:1-3
      4. In view of the coming of Christ, zelos (envy) is one of the
         "works of darkness" we need to cast off - Ro 13:11-14

   D. OUTBURSTS OF WRATH, FITS OF RAGE (Grk., thumos)...
      1. This word describes...
         a. The blaze of temper which flares into violent words and
            deeds
         b. The explosive temper which is uncontrolled
      2. Not to be confused with...
         a. Righteous indignation, which is proper and controlled; e.g.,
            the righteous indignation of God - Ro 2:4-11
         b. Anger which is properly checked and not allowed to produce
            an occasion for sin - cf. Ep 4:26-27
      3. Some try to excuse their explosive tempers as simply
         hereditary...
         a. "That is just the way I am"
         b. "I am just a fiery Irishman, a hot Italian, etc."
         c. "It is human nature"
      4. But Christians, no matter what their "nature", are blessed to
         become partakers of "divine nature", and must therefore put
         away these things - cf. 2Pe 1:3-4; Ep 4:31-32; Col 3:8-11

   E. SELFISH AMBITIONS, STRIFE, DISPUTES (Grk., eritheia)...
      1. This word describes a self-centered attitude in the doing of
         any work; for example...
         a. Working solely for money
         b. Seeking and holding political office purely for personal
            interests and ambition
         c. Doing the work of the Lord out of a desire for recognition,
            personal ambition, or rivalry
      2. It is used to describe those who were preaching Christ out of
         jealousy - cf. Php 1:17
      3. It is this word which describes those who create party
         divisions in the church...
         a. Who are acting out of vainglory and a desire to be first
         b. Rather than out of a true desire to stand for truth
      4. It is contrary to that "mind of Christ" described in Php 2:3-5

   F. DISSENSIONS, SEDITIONS (Grk., dichostasia)...
      1. This word literally means "a standing apart"
      2. It describes a condition where all fellowship, all togetherness
         are gone
         a. This was the condition in the church at Corinth - cf. 1Co 
            3:3
         b. Paul taught we should mark those who cause such divisiveness
            - Ro 16:17
      3. Such may be due to:
         a. Personal division (where two people refuse to speak to each
            other)
         b. Class division (i.e., class warfare between the rich and
            poor)
         c. Party division (where devotion to party rises above devotion
            to principle)
         d. Racial division (e.g., Jew vs. Gentile, Greek vs. barbarian,
            white vs. black)
         e. Theological division (misusing labels and fixing them
            unfairly on others)
         f. Ecclesiastical division (church division, especially in the
            form of denominationalism)
      4. This sin is committed when we confuse...
         a. Prejudice with principle
         b. Unreasonable stubbornness with unwavering resolution

   G. HERESIES, FACTIONS (Grk., hairesis)...
      1. It most commonly denotes a group belonging to a particular
         school of thought or action
         a. Such as the "sect" of the Sadducees - Ac 5:17
         b. Or the "sect" of the Pharisees - Ac 15:5
      2. Peter used it to describe false teachers who will bring in
         destructive divisions - 2Pe 2:1
      3. Thus it refers to divisiveness, especially that brought about
         by false teaching
      4. This word came to mean a belief or doctrine which is contrary
         to orthodoxy or the truth

   H. ENVY, ENVYING (Grk., pthonos)...
      1. William Barclay offers this distinction between phthonos and
         zelos:
         a. zelos is the envy which casts grudging looks
         b. phthonos is the envy which has arrived at hostile deeds
      2. We might also add this distinction:
         a. zelos is less serious, less bitter, less malignant than
            phthonos
         b. But zelos, left unchecked, can result in phthonos
      3. Whereas zelos has both a good and bad sense, phthonos is always
         bad
         a. It was phthonos that moved the Jewish leaders to deliver
            Jesus to Pilate - Mt 27:18
         b. phthonos is indicative of a reprobate mind that has denied
            God - Ro 1:28-29
         c. It is often the result of striving over words - 1Ti 6:3-4
         d. It is typical of our lives prior to salvation - Tit 3:3
         e. But it is part of that which we are to "lay aside" - 1 Pe
            2:1

CONCLUSION

1. "Murders" (KJV, NKJV) is not found in the oldest manuscripts and thus
   omitted in some translations...
   a. Though it certainly is an infraction of the law of love - cf. Ro
      13:9
   b. It is a sin of which even those who hate are guilty - cf. 1Jn 
      3:15

2. Why are such sins included in the works of the flesh...?
   a. Because of what Jesus did on the cross
      1) It is true that He died to reconcile man back to God - cf. 2 Co
         5:18-21
      2) But also to reconcile man back to man in one body! - cf. Ep 2:
         13-16
   b. Because we are to preserve this reconciliation
      1) Not only the "vertical" reconciliation we have with God, which
         we preserve by living holy lives (which is why we must also
         avoid sins of moral impurity)
      2) But also the "horizontal" reconciliation we have with one
         another, which we preserve by maintaining the unity of the
         Spirit in the body of peace - cf. Ep 4:1-3

3. Therefore, infractions of the law of love undo the work of Christ on
   the cross...!
   a. Dare we commit sins of moral impurity to jeopardize our
      reconciliation with God?
   b. Neither should we violate the law of love and jeopardize our
      reconciliation with one another

4. They also prevent us from producing the fruit of the Spirit in our
   lives...
   a. For such sins are certainly contrary to the Spirit - cf. Ga 5:17
   b. Making it impossible for us to enjoy love, joy, peace, etc. - cf.
      Ga 5:22

Our next study will conclude our look at the works of the flesh by
noticing the sins of intemperance...

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... The Works Of The Flesh - I (Galatians 5:19-21)

                     "THE EPISTLE TO THE GALATIANS"

                  The Works Of The Flesh - I (5:19-21)

INTRODUCTION

1. Of grave danger to the Christian are the works of the flesh...
   a. They can destroy the liberty we enjoy in Christ - Ga 5:13-15
   b. They prevent us from following the Spirit and doing the things we
      wish - Ga 5:16-17
   c. They keep us from inheriting the kingdom of God - Ga 5:21

2. It is imperative that we know what are the works of the flesh...
   a. Those things that are contrary to the Spirit - Ga 5:17
   b. Those sins which wage war against the soul - cf. 1Pe 2:11

[To aid us in this battle, Paul provides a list of sins that are quite
evident (Ga 5:19-21).  At the top of the list are...]

I. SINS OF MORAL IMPURITY

   A. FORNICATION (Grk., porneia)...
      1. Note:  Some translations begin with 'adultery' which is not
         found in some of the oldest manuscripts; it is certainly
         covered by 'fornication'
      2. Porneia - illicit sexual intercourse - Vine
      3. As used in the New Testament, we find it having at least four
         different applications...
         a. A reference to premarital sex - 1Co 7:1-2
         b. A synonym for adultery - Mt 19:9
         c. A generic term referring to all forms of unchastity - 1Co 6:13,18
         d. A specific sense referring to harlotry and prostitution - Re 2:20-21
      4. It therefore includes any sort of sexual intercourse between
         partners who are not married; e.g., premarital sex, adultery,
         homosexuality, prostitution, incest
      5. God's disdain for such immorality is seen in the fact...
         a. There are seven lists of evil in the writings of Paul
         b. Fornication is listed in five of them, and is the first in
            each of them

   B. UNCLEANNESS (Grk., akatharsia)...
      1. Akatharsia - in a moral sense: the impurity of lustful,
         luxurious, profligate living - Thayer
         a. It originally had reference to dirt or dirtiness in a
            physical sense
         b. In the Greek OT, it is used to denote ritual and ceremonial
            impurity which made it impossible for the worshipper to
            approach God - cf. Lev 22:3-9
         c. It then came to be used in a moral sense, of that moral
            depravity which disgusts the person who sees it
      2. Three ideas are therefore inherent in the word
         a. The quality of that which is soiled and dirty; some minds
            are like that
         b. An impurity where there is a repulsive quality that awakens
            disgust in decent persons
         c. That which separates man from God; in contrast,compareMt 5:8; Re 3:4

   C. LEWDNESS (Grk., aselgia)...
      1. Aselgia - also translated as lasciviousness, licentiousness,
         sensuality
      2. The basic meaning of the word
         a. In the NT it seems to be linked with sexual excess in a
            public way
         b. Barclay distinguishes three characteristics of this sin:
            1) It is wanton and undisciplined action
            2) It has no respect for the persons or rights of anyone
               else
            3) It is completely indifferent to public opinion and to
               public decency
      3. The general idea is one of shameless behavior
         a. Thayer defines this word by giving these examples:
            1) "filthy words"
            2) "indecent bodily movements"
            3) "unchaste handling of males and females"
         b. This word is one that best describes...
            1) What is often seen in much of modern dance, music,
               theater
            2) What goes on at many concerts, and on many talk shows
         c. The context in which it is often found in the Scriptures
            helps to understand this word - cf. Ro 13:11-14; Ep 4:17-19;
            1Pe 4:1-4

[With these three words (porneia, akatharsia, aselgia), we learn that
"the works of the flesh" involve sins of moral impurity.  As we continue
with Paul's list, we note that they also involve...]

II. SINS OF IDOLATRY AND SORCERY

   A. IDOLATRY (Grk., eidololatreia)...
      1. Eidololatreia - image worship - Strong
      2. Concerning idolatry as commonly considered...
         a. In the beginning stages of idolatry, no one worships the
            idol or image itself
            1) The idol simply served two purposes:
               a) To localize the god it represents
               b) To visualize the god it represents
            2) It is simply designed to make it easier to worship the
               god represented by the idol
         b. Inevitably, however, people will wind up worshipping the
            idol or image itself
            1) We see this in various forms of Catholicism
            2) Where the leaders say the image is not an idol, only an
               'icon'
            3) But who can deny that the average worshipper begins to
               view the image itself as something holy and to be
               revered?
            4) Thus that which is 'created' begins receiving adoration
               rightfully due the 'Creator'
         c. According to Ro 1:18-23, the basic error of idol worship is
            the worship of the 'created thing' rather than the 'Creator
            of all things'!
      3. Concerning idolatry as that which displaces God...
         a. Idolatry is not just the adoration or worship of images
         b. Paul defines 'covetousness' as idolatry - Ep 5:5; Col 3:5
            1) Any strong desire for material things that replaces our
               desire for God is a form of idolatry!
               a) Our hearts are such that they are drawn to whatever is
                  our treasure - Mt 6:21
               b) If our treasure is earthly things, our heart
                  (devotion) is drawn away from God
            2) We cannot serve material things and God at the same time!
               - Mt 6:24
         c. Thus we can be idolaters when we make things other than God
            Himself our priority in life, such as:  our job, house,
            hobby, family

   B. SORCERY (Grk., pharmakeia)...
      1. Pharmakeia is found to be used in three ways
         a. Medically, to the use of drugs with no bad meaning at all
         b. The misuse of drugs so as to poison, not cure
         c. The practice of sorcery and witchcraft, which often used
            drugs to cast spells and alter the behavior of others
      2. The practice of witchcraft and sorcery is strongly condemned
         - Exo 22:18; Re 21:8
      3. Examples of this sin today...
         a. There is an increasing number of religions based upon the
            occult, and that make use of drugs in their religion
         b. The "recreational" use of drugs also falls into this
            category
            1) Remember that altering the behavior of others through
               such drugs was a basic function of sorcery and witchcraft
            2) What is the difference between using drugs to alter
               others' behavior and your own?
            3) This is not to discount the proper medicinal use of drugs
            4) But just as the Bible condemns drunkenness, which is an
               altered state brought on by alcohol (a drug), so it would
               seem to condemn similar use of other drugs

CONCLUSION

1. In this study we have seen that the works of the flesh include...
   a. Sins of moral impurity (fornication, uncleanness, lewdness)
   b. The sins of idolatry and sorcery
   -- Our next study will survey sins violating the law of love

2. William Barclay observed that each of these sins is a perversion of
   something good...
   a. Fornication, uncleanness, lasciviousness - perversions of the
      sexual instinct which in itself can be a beautiful thing as part
      of true love between a man and a woman
   b. Idolatry - a perversion of worship
   c. Sorcery - a perversion of the proper use of drugs
   -- He also noted:  "The awfulness of the power of sin lies precisely
      in its ability to take the raw material of potential goodness and
      turn it into the material of evil."

3. Because of the power of sin to corrupt, we need divine help to break
   free from its bondage...
   a. Jesus promises freedom from the bondage of sin - Jn 8:31-36
   b. He sent the Holy Spirit to deliver on that promise - Ro 8:12-13;
      Ga 5:16

Have you responded in obedience to the gospel that you might enjoy true
freedom from the corrupting power of sin...? - cf. Ac 2:38-39

xecutable Outlines, Copyright © Mark A. Copeland, 2011

From Gary.... Donkeys, Sheep and a morning walk...

One day a farmer's donkey fell down into a well. The animal cried piteously for hours as the farmer tried to figure out what to do. Finally, he decided the animal was old, and the well needed to be covered up anyway; it just wasn't worth it to retrieve the donkey.

He invited all his neighbors to come over and help him. They all grabbed a shovel and began to shovel dirt into the well. At first, the donkey realized what was happening and cried horribly. Then, to everyone's amazement he quieted down.

A few shovel loads later, the farmer finally looked down the well. He was astonished at what he saw. With each shovel of dirt that hit his back, the donkey was doing something amazing. He would shake it off and take a step up.

As the farmer's neighbors continued to shovel dirt on top of the animal, he would shake it off and take a step up. Pretty soon, everyone was amazed as the donkey stepped up over the edge of the well and happily trotted off!

MORAL :
Life is going to shovel dirt on you, all kinds of dirt. The trick to getting out of the well is to shake it off and take a step up. Each of our troubles is a steppingstone. We can get out of the deepest wells just by not stopping, never giving up! Shake it off and take a step up.

Remember the five simple rules to be happy:

1. Free your heart from hatred - Forgive.

2. Free your mind from worries - Most never happens.

3. Live simply and appreciate what you have.

4. Give more.

5. Expect less from people but more from yourself.

Brother Gary Womack put this on facebook and I am glad he did!!!  I just modified it a bit and decided to use it for today's post- Thanks a lot Gary!!! We can all learn a great deal from animals and in the process learn something about ourselves as well.  Jesus told a told something similar about a sheep...

 

 Matthew, Chapter 12

  9  He departed there, and went into their synagogue.  10 And behold there was a man with a withered hand. They asked him, “Is it lawful to heal on the Sabbath day?” that they might accuse him. 

  11  He said to them, “What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won’t he grab on to it, and lift it out?   12  Of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day.”   13 Then he told the man,“Stretch out your hand.” He stretched it out; and it was restored whole, just like the other.  14 But the Pharisees went out, and conspired against him, how they might destroy him.  15 Jesus, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all,  16 and commanded them that they should not make him known:  17 that it might be fulfilled which was spoken through Isaiah the prophet, saying, 
  18 “Behold, my servant whom I have chosen;
my beloved in whom my soul is well pleased:
I will put my Spirit on him.
He will proclaim justice to the nations.
  19 He will not strive, nor shout;
neither will anyone hear his voice in the streets.
  20 He won’t break a bruised reed.
He won’t quench a smoking flax,
until he leads justice to victory.
  21 In his name, the nations will hope.”

In the first story, the donkey teaches us lessons about life and happiness (see above).  In the passage from the book of Matthew, Jesus teaches us the necessity of mercy, regardless of who or when that mercy is needed.  Mercy, we all need it- so why not give it!!!

PS.  This morning I took the dogs for their usual walk, but this time I went the long way around and came back down Palamino Drive on the return part of the trip.  At the top of the hill, I noticed a man on the "second" or rainwater roof, with another man trying to help him.  The man on the roof had fallen from the top roof onto the second, cut his head badly and couldn't get up.  As the man on the ladder couldn't do much but steady the injured one, I ran errands and helped with conveying messages to 911.  I was hindered in what I could do because the dogs were with me, BUT, I did what I could.  The fire department came and saved the day.  As a crowd gathered, other dogs arrived and mine didn't handle it well, so I went home.  I will check on the injured man later this morning...