4/22/20

"THE GOSPEL OF MATTHEW" The Temptation Of Jesus (4:1-11) by Mark Copeland




                        "THE GOSPEL OF MATTHEW"

                    The Temptation Of Jesus (4:1-11)

INTRODUCTION

1. One of the blessings of having Jesus as our Savior is His ability to
   comfort and aid those who  are tempted...
   a. This is because He too was tempted - He 2:18
   b. He is sympathetic, and can provide mercy and grace to help in time of need - He 4:14-16

2. One of His greatest periods of temptation was at the beginning of His public ministry...
   a. Immediately following His baptism by John - Mt 3:13-17
   b. Just prior to starting His preaching ministry - Mt 4:12-17

3. Studying "The Temptation Of Jesus" can be fruitful for several reasons...
   a. It reminds us that Jesus can understand our own temptations
   b. It reveals how we can be more successful in overcoming temptation

[With that in mind and using Mt 4:1-11 as our basic text, let's begin with...]

I. THE TEMPTATION OF JESUS REVIEWED

   A. THE SETTING OF THE TEMPTATIONS...
      1. Jesus was led up by the Spirit into the wilderness - Mt 4:1
         a. The same Spirit which descended upon Him in bodily form as dove - Mt 3:16; Lk 3:22
         b. It was likely the wilderness of Judea, a desolate place
      2. To be tempted by the devil - Mt 4:1
         a. It appears that this challenge was initiated by the Spirit
         b. For it was the Spirit who led Jesus to the wilderness for this purpose
      3. Where Jesus fasted and was tempted for forty days - Mt 4:2
         a. His fasting is reminiscent of Moses and Elijah - Exo 34:28; 1Ki 19:8
         b. Luke reveals that temptations occurred over the period of forty days - Lk 4:2
         c. Mark mentions wild beasts - Mk 1:13
      -- Thus it was after forty days of temptation that we find Satan
         approaching Jesus for a "climax" involving three particular temptations

   B. THE CLIMAX OF THE TEMPTATIONS...
      1. The first temptation - Mt 4:3-4
         a. Satan's appeal to the lust of the flesh
            1) Having fasted for forty days, Jesus was naturally hungry
            2) Challenging Jesus' identity, Satan appeals to His
               fleshly hunger: "command that these stones become bread"
         b. Jesus responds with Scripture
            1) Quoting Deut 8:3, "Man shall not live by bread alone..."
            2) There is more to life than just fulfilling physical 
               desires; man is dependent upon the Word of God to truly live!
      2. The second temptation - Mt 4:5-7
         a.  Satan appeals to the pride of life
            1) Again challenging Jesus' identity, Satan sets Jesus on
               the pinnacle of the temple, tells Him to "throw Yourself down"
            2) Quoting scriptures himself, using Ps 91:11,12
         b. Jesus responds with Scripture
            1) Deut 6:16, "You shall not tempt the LORD your God"
            2) While the passage Satan quoted is true, it would be an abuse of it to purposely test God
      2. The third temptation - Mt 4:8-10
         a. Satan appeals to the lust of the eyes
            1) Taking Jesus to high mountain and showing Him the kingdoms of the world
            2) Offering to give Jesus all the kingdoms if He will worship Satan
         b. Jesus responds with Scripture
            1) Deut 6:13, "You shall worship the LORD your God, and Him only you shall serve"
            2) Though offered a shortcut to receiving power over the
               nations, Jesus does not take the easy path - cf. Re 2:26-27; 3:21

   C. AT THE END OF THE TEMPTATIONS...
      1. Angels came and ministered to Jesus - Mt 3:11
         a. Exactly what they did is not mentioned
         b. Perhaps they provided bodily nourishment (Hendricksen)
      2. This would not be the last time Satan would seek to tempt Jesus - cf. Lk 4:13; Mt 16:21-23
      
[With forty days of overcoming temptation behind Him, especially the
temptation of taking a short cut to His rule as the Messiah, Jesus was
now prepared to begin His public ministry.

What observations might one make regarding "The Temptation Of Jesus"? Here are a few...]

II. OBSERVATIONS FROM THE TEMPTATION OF JESUS

   A. WE HAVE THE SAME ADVERSARY...
      1. Jesus was tempted by the devil, and so are we - 1Pe 5:8-9
      2. The devil now directs his attention towards the disciples of Christ - Re 12:17
      -- We should not treat him lightly, for the conflict is real! - Ep 6:12

   B. WE HAVE SIMILAR TEMPTATIONS...
      1. The lust of the flesh - e.g., immorality, especially when young
      2. The lust of the eyes - e.g., materialism, especially when middle-aged
      3. The pride of life - e.g., pride and arrogance, especially when elderly
      -- These we must overcome, if we wish to have the love of the Father - 1Jn 2:15-16

   C. WE HAVE THE SAME TOOLS TO OVERCOME...
      1. Jesus appealed to the Word of God, and so can we - cf. Ep 6:17
      2. Jesus had faith in the plan of God (victory through 
         suffering), we need a similar shield of faith - Ep 6:16; cf. He 10:35-39
      3. Jesus undoubtedly prayed, for He taught us to use prayer in overcoming temptation - Mt 26:41
      -- The Word of God, faith, and prayer...against these the devil has no chance!

   D. WE HAVE SIMILAR BLESSINGS WHEN WE OVERCOME...
      1. Jesus was administered to by angels, angels will carry us home- cf. Lk 16:22
      2. Jesus received wonderful blessings when He ultimately overcame
         and ascended to heaven; He has promised similar blessings for us - cf. Re 2:10,26-27; 3:21

   E. WE CAN LEARN SOME IMPORTANT LESSONS...
      1. Material sustenance alone cannot truly satisfy, we need the spiritual sustenance from God's Word
      2. While we are to trust in the Lord, we should not foolishly tempt Him
      3. Scripture can easily be abused, as well as used - 2Pe 3:16
      4. The way to glory is not quick and easy, but long and hard - Ac 14:22; Ro 2:7

CONCLUSION

1. But perhaps the greatest lesson to glean from "The Temptation Of
   Jesus" is that we have a Savior who in all things was made like us...
   a. That He might be our merciful and faithful High Priest - He 2:17
   b. That having suffered, being tempted, He can aid us who are tempted - He 2:18
   c. That He might be sympathetic, providing mercy and grace to help in time of need - He 4:15-16

2. Are you burdened with temptations?
   a. Look to Jesus as your example in learning how to overcome temptation in your life!
   b. Look to Jesus as your High Priest when you need to approach God
      in prayer and receive mercy and grace for those times when you succumbed to temptation!

As in all things, look to Jesus, as the writer to Hebrews exhorts us...

   "looking unto Jesus, the author and finisher of our faith, who 
   for the joy that was set before Him endured the cross, despising
   the shame, and has sat down at the right hand of the throne of God.

   For consider Him who endured such hostility from sinners against
   Himself, lest you become weary and discouraged in your souls."

                                   - He 12:2-3


Finding the Right Answer to the Right Question by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=11&article=1632

Finding the Right Answer to the Right Question

by  Eric Lyons, M.Min.

How should a sinner react to the gift of salvation freely offered by Jesus? What is man’s appropriate response to learning about the crucified Creator and Savior of the world?
Man’s sin, along with God’s grace and sovereignty, should drive every person to ask a most foundational (and logical) question: “What does God want me to do?” If Jesus is my Creator; if He has all authority in heaven and on Earth; and if He is the only Savior of mankind, what does He want me to do?
While Jesus was still living, a young man once recognized the Son of God’s authority, knelt before Him, and asked, “What shall I do that I may inherit eternal life?” (Mark 10:17, emp. added). After the first recorded gospel message following Jesus’ death, resurrection, and ascension into heaven, the convicted hearers asked: “What shall we do?” (Acts 2:37). When Jesus revealed Himself to Saul on the road to Damascus, the persecutor of Christians immediately asked, “What shall I do?” (Acts 22:10). A heathen Philippian jailor, who found himself in dire circumstances, all the while in the presence of a singing-and-praying Paul and Silas, was likewise compelled to ask, “What must I do to be saved?”(Acts 16:30, emp. added).
What is the answer to this question? What is a person to do to be saved? Through the years I have heard and read a number of professed Christians say things like, “God loves you. There’s nothing for you to do.” “We do nothing to become righteous.” “We do nothing to get salvation.” “Salvation is from nothing we do ourselves.”
Interestingly, not one of those in the New Testament was told these sorts of things—that he did not need to do anything. The very opposite is true, in fact. Though all are saved by the grace of God (Ephesians 2:8-9), each time the question, “What shall I/we do?” was asked in the New Testament, the hearers were always told to do something. While the Law of Moses was still in effect, Jesus told the rich young ruler, in essence, to repent (Mark 10:21-22). [Jesus instructed the young man to get rid of the “one” thing in his life (his great possessions) that was keeping him from committing his life to Christ.] The Philippian jailor was told to “believe on the Lord Jesus Christ” (Acts 16:31). The thousands in Jerusalem on the Day of Pentecost were told to “repent…and be baptized” (Acts 2:38). When Saul asked what he needed to do, Jesus told him what he had to do. Saul had to go wait for the word of the Lord in Damascus where Jesus sent Ananias to tell Saul what he “must do” in order to have his sins cleansed by the blood of Christ (Acts 9:6). And what was it Saul had “to do”? By the authority of Christ, Ananias told Saul, “Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).
Friend, don’t buy the lie that so many false teachers in the 21st century are selling: there is something for you to do in order to become a Christian and live the Christian life. No, it is not any kind of meritorious work (Titus 3:5). We could no more earn salvation than I could earn $999 quadrillion in my lifetime. But, we must submit ourselves to God and do what He says in order to receive the free, gracious gift of salvation, which comes only through Jesus Christ.
[NOTE: To learn more about becoming a follower of Christ, read our free e-book, Receiving the Gift of Salvation.]

Female Leadership and the Church by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=11&article=1407

Female Leadership and the Church

by  Dave Miller, Ph.D.

Amid the polarization that plagues American civilization in general, and Christendom in particular, one chasm continues to widen between those who, on the one hand, wish to conform to Bible protocol, and those who, on the other, wish to modernize, update, adjust, and adapt Scripture to a changing society. The cry of those who are pressing the feminist agenda is that the church in the past has restricted women in roles of leadership and worship simply because of culture and flawed hermeneutical principles. They say that the church as we know it is the product of a male-dominated society and that consequently it has misconstrued the contextual meaning of the relevant biblical passages.
As attitudes soften and biblical conviction weakens, Scripture is being reinterpreted to allow for expanded roles for women in worship. If one who studies the biblical text concludes that women are not to be restricted in worship, he is hailed as one who engages in “fresh, scholarly exegesis.” But the one who studies the text and concludes that God intended for women to be subordinate to male leadership in worship is viewed as being guilty of prejudice and of being unduly influenced by “church tradition” or “cultural baggage.” How is it that the former’s religious practice and interpretation of Scripture is somehow curiously exempt from imbibing the spirit of an age in which feminist ideology has permeated virtually every segment of our society?

RELEVANT BIBLE PASSAGES

A detailed study of all of the relevant biblical texts in a single article like this is impossible. However, God’s Word is understandable on any significant subject in the Bible. In fact, it is the recently emerging “scholars”—with their intellectual complexities and imported seminary bias—that have contributed to the confusion over this subject (see Osburn, 1993). For example, Carroll Osburn summarized his discussion of 1 Timothy 2 in the words—“Put simply, any female who has sufficient and accurate information may teach that information in a gentle spirit to whomever in whatever situation they may be” (1994, p. 115). The reader is invited to give consideration to the following brief summary of New Testament teaching on the subject of the role of women in leadership in worship and the church.

1 Corinthians 11,14

Chapters eleven and fourteen of First Corinthians constitute a context dealing with disorders in the worship assembly. The entire pericope of 11:2-14:40 concerns the worship assembly, i.e., “when you come together” (cf. 11:17,18,20,33; 14:23-26). Paul articulated the transcultural principle for all people throughout history in 11:3—“But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.” “Head” clearly refers not to “source” but to “authority” (see Grudem, 1985, pp. 38-59). Therefore, God intends for women to be subordinate to men in worship. Corinthian women were obviously removing their veils and stepping forward in the assembly to lead with their Spirit-imparted, miraculous capabilities, i.e., prophecy (12:10; 14:31) and prayer (14:14-15). Such activity was a direct violation of the subordination principle, articulated by Paul in chapter fourteen. In chapter eleven, he focused on the propriety of females removing the cultural symbol of submission.
The women were removing their veils because they understood that to stand and exercise a spiritual gift in the assembly was an authoritative act of leadership. To wear a symbol of submission to authority (the veil) while simultaneously conducting oneself in an authoritative fashion (to lead in worship) was self-contradictory. Paul’s insistence that women keep their veils on during the worship assembly amounted to an implicit directive to refrain from leading in the assembly—a directive stated explicitly in 14:34. The allusions to Creation law (11:7-9; cf. 14:34) underscore the fact that Paul saw the restrictions on women as rooted in the created order—not in culture. Also, Paul made clear that such restrictions applied equally to all churches of Christ (11:16).
In chapter fourteen, Paul addressed further the confusion over spiritual gifts, and returned specifically to the participation of women in the exercise of those gifts in the assembly. He again emphasized the universal practice of churches of Christ: “as in all churches of the saints” (14:33). [NOTE: Grammatically, the phrase “as in all churches of the saints” links with “let your women keep silence”; cf. the ASV, RSV, NIV, NEB, NAB, etc.] The women who possessed miraculous gifts were not to exercise them in the mixed worship assembly of the church. To do so was disgraceful—“a shame” (14:35). To insist upon doing so was equivalent to: (1) presuming to be the authors of God’s Word; and (2) assuming that God’s standards do not apply to everyone (14:36).
Granted, 1 Corinthians chapters eleven and fourteen address a unique situation. After all, spiritual gifts no longer are available to the church (1 Corinthians 13:8-11; see Miller, 2003), and veils, in Western society, no longer represent a cultural symbol of female submission. Nevertheless, both passages demonstrate the clear application of the transcultural principle (female subordination in worship) to a specific cultural circumstance. The underlying submission principle remains intact as an inbuilt constituent element of the created order.

1 Timothy 2: The Central Scripture

I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works. Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control (1 Timothy 2:8-15).
The premier passage in the New Testament that treats the role of women in worship is 1 Timothy 2:8-15. The remote context of the book is: proper behavior in the life of the church (1 Timothy 3:15). The immediate context of chapter two is worship, specifically prayer (1 Timothy 2:1,8). The context does not limit the worship to the church assembly, but includes the general life of the church.
Paul affirmed that adult males (andras) are to lead prayers anywhere people meet for worship. “Lifting up holy hands” is a figure of speech—a metonymy—in which a posture of prayer is put in place of prayer itself. Their prayers are to usher forth out of holy lives. On the other hand, women are admonished to focus upon appropriate apparel and a submissive attitude. Notice the contrast set up in the passage: Men need to be holy, spiritual leaders in worship while women need to be modest and unassuming. “Silence” and “subjection” in this passage relate specifically to the exercise of spiritual authority over adult males in the church. “Usurp” (KJV) is not in the original text. Authentein should be translated “to have authority.” Thus Paul instructed women not to teach nor in any other way to have authority over men in worship.
Why would an inspired apostle place such limitations on Christian women? Was his concern prompted by the culture of that day? Was Paul merely accommodating an unenlightened, hostile environment—stalling for time and keeping prejudice to a minimum—until he could teach them the Gospel? Absolutely not! The Holy Spirit gave the reason for the limitations—a reason that transcends all culture and all locales. Paul stated that women are not to exercise spiritual authority over men because Adam was created before Eve. Here, we are given the heart and core of God’s will concerning how men and women are to function and interrelate.
Paul was saying that God’s original design for the human race entailed the creation of the male first as an indication of his responsibility to be the spiritual leader of the home. He was created to function as the head or leader in the home and in the church. That is his functional purpose. Woman, on the other hand, was specifically designed and created for the purpose of being a subordinate (though certainly not inferior) assistant. God could have created the woman first—but He did not. He could have created both male and female simultaneously—but He did not. His action was intended to convey His will with regard to gender as it relates to the interrelationship of man and woman.
This feature of Creation explains why God gave spiritual teaching to Adam before Eve was created, implying that Adam had the created responsibility to teach his wife (Genesis 2:15-17). It explains why the female is twice stated to have been created as a “help meet for him,” i.e., a helper suitable for the man (Genesis 2:18,20, emp. added). This explains why the Genesis text clearly indicates that, in a unique sense, the woman was created for the man—not vice versa. It explains why God brought the woman “to the man” (Genesis 2:22), again, as if she was made “for him”—not vice versa. Adam confirmed this understanding by stating, “the woman whom You gave to be with me” (Genesis 3:12, emp. added). It explains why Paul argued on the basis of this very distinction: “Neither was the man created for the woman; but the woman for the man” (1 Corinthians 11:9, emp. added). It further clarifies the implied authority of the man over the women in his act of naming the woman (Genesis 2:23; 3:20). The Jews understood this divinely designed order, evinced through the practice of primogeniture—the prominence of the firstborn male. God’s creation of the man first was specifically intended to communicate the authority/submission order of the human race (cf. 1 Corinthians 11:8).
Observe that Paul next elaborated upon this principle in 1 Timothy 2:14 by noting an example of what can happen when men and women tamper with God’s original intentions. When Eve took the spiritual initiative above her husband, and Adam failed to take the lead and exercise spiritual authority over his wife, Satan was able to wreak havoc on the home and cause the introduction of sin into the world (Genesis 3). When Paul said the woman was deceived, he was not suggesting that women are more gullible than men. Rather, when men or women fail to confine themselves to their created function, but instead tamper with, and act in violation of, divinely intended roles, spiritual vulnerability to sin naturally follows.
God’s appraisal of the matter was seen when He confronted the pair. He spoke first to the head of the home—the man (Genesis 3:9). His subsequent declaration to Eve reaffirmed the fact that she was not to yield to the inclination to take the lead in spiritual matters. Rather, she was to submit to the rule of her husband (Genesis 3:16; cf. 4:4). When God said to Adam, “Because you have heeded the voice of your wife...” (Genesis 3:17), He was calling attention to the fact that Adam had failed to exercise spiritual leadership and thereby circumvented the divine arrangement of male/female relations.
Paul concluded his instructions by noting how women may be preserved from falling into the same trap of assuming unauthorized authority: “She will be saved in childbearing” (1 Timothy 2:15). “Childbearing” is the figure of speech known as synecdoche, in which a part stands for the whole. Thus, Paul was referring to the whole of female responsibility. Women may avoid taking to themselves illicit functions by concentrating on the functions assigned to them by God—tasks undertaken with faith, love, and holiness in sobriety (i.e., self-control).
Some argue that this text applies to husbands and wives, rather than to men and women in general. However, the context of 1 Timothy is not the home, but the church (1 Timothy 3:15). Likewise, the use of the plural with the absence of the article in 2:9 and 2:11, suggests women in general. Nothing in the context would cause one to conclude that Paul was referring only to husbands and wives. Besides, would Paul restrict wives from leadership roles in the church but then permit single women to lead?

DEACONESSES

Those who advocate expanded roles for women in the church appeal to the alleged existence of deaconesses in the New Testament. Only two passages even hint of such an office: Romans 16:1-2 and 1 Timothy 3:11. In Romans 16:1, the term translated “servant” in the KJV is the Greek word diakonos, an indeclinable term meaning “one who serves or ministers.” It is of common gender (i.e., may refer to men or women) and occurs in the following verses: Matthew 20:26; 22:13; 23:11; Mark 9:35; 10:43; John 2:5,9; 12:26; Romans 13:4; 15:8; 1 Corinthians 3:5; 16:1; 2 Corinthians 3:6; 6:4; 11:15,23; Galatians 2:17; Ephesians 3:7; 6:21; Philippians 1:1; Colossians 1:7,23,25; 4:7; 1 Thessalonians 3:2; 1 Timothy 3:8,12; 4:6.
The term is used in the New Testament in two senses. First, it is used as a technical term for a formal office in the church to which one may be appointed by meeting certain qualifications. Second, it is used as a non-technical term for the informal activity of serving or attending to. Additional words in the New Testament that have both a technical and non-technical meaning include “apostle,” “elder,” and “shepherd.” To be rational in one’s analysis of a matter, one must draw only those conclusions that are warranted by the evidence. In the matter of deaconesses, one should only conclude that a deaconess is being referred to when the context plainly shows the office itself is under consideration.
In Romans 13:4, the civil government is said to be God’s deacon. In Romans 15:8, Christ is said to be a deacon of the Jews. In 2 Corinthians 3:6 and 6:4, Paul is said to be a deacon of the New Covenant and a deacon of God. Apollos is listed with Paul as a deacon in 1 Corinthians 3:5. Obviously, these are all non-technical uses of the term referring to the service or assistance being rendered.
Nothing in the context of Romans 16:1 warrants the conclusion that Paul was describing Phoebe as an official appointee—a deaconess. Paul’s phrase, “our sister,” designates her church membership, and “servant” specifies the special efforts she extended to the church in Cenchrea where she was an active, caring member. Being a “servant of the church” no more implies a formal appointee than does the expression in Colossians 1:25 where Paul is said to be the church’s servant.
Some have insisted that the term in Romans 16:2, translated “help,” implies a technical usage. It is true that prostatis can mean a helper in the sense of presiding with authority. But this word carries the same inbuilt obscurity that diakonos does, in that it has a formal and informal sense. But since the verse explicitly states that Phoebe was a “helper” to Paul, the non-technical usage must be in view. She would not have exercised authority over Paul. Even his fellow apostles did not do that, since he exercised high authority direct from the Lord (1 Corinthians 14:37-38; Galatians 1:6-12; 2 Thessalonians 3:14). Only Christ wielded authority over Paul.
Romans 16:2 actually employs a play on words. Paul told the Corinthians to “help” (paristemi) Phoebe since she has been a “help” (prostatis) to many, including Paul himself. While the masculine noun prostates can mean “leader,” the actual feminine noun prostatis means “protectress, patroness, helper” (Arndt and Gingrich, 1957, p. 718). Paul was saying, “Help Phoebe as she has helped others and me.” She had been a concerned, generous, hospitable, dedicated contributor to the Lord’s work. Paul was paying her a tremendous tribute and expressing publicly the honor due her. But he was not acknowledging her as an office holder in the church.
The second passage to which some have appealed in order to find sanction for deaconesses in the church is 1 Timothy 3:11. In the midst of a listing of the qualifications of deacons, Paul referred to women. What women? Was Paul referring to the wives of the church officers, or was he referring to female appointees, i.e., deaconesses? Once again, the underlying Greek term is of no help in answering this question since gunaikas (from gune) also has both a technical and non-technical sense. It can mean a “wife” or simply a “female” or “woman.” It is used both ways in 1 Timothy—as “female” (2:9-12,14) and as “wife” (3:2,12; 5:9).
Five contextual observations, however, provide assistance in ascertaining the meaning of the passage. First, a woman cannot be “the husband of one wife” (3:12). Second, in speaking of male deacons from 3:8-13, it would be unusual for Paul to switch, in the middle of the discussion, to female deacons for a single verse without some clarification. Third, referring to the wives of church officers would be appropriate since family conduct is a qualifying concern (3:2,4-5,12). Fourth, “likewise” (3:11) could mean simply that wives are to have similar virtues as the deacons without implying they share the same office (cf. 1 Timothy 5:25; Titus 2:3). Fifth, lack of the possessive genitive with gunaikas (“of deacons”) or “their” does not rule out wives of deacons, since neither is used in other cases where men/women are being described as wives/husbands (Colossians 3:18-19; Ephesians 5:22-25; 1 Corinthians 7:2-4,11,14,33; Matthew 18:25; Mark 10:2).
Insufficient textual evidence exists to warrant the conclusion that the office of deaconess is referred to in the New Testament. Outside the New Testament, Pliny, Governor of Bythynia, wrote a letter to Emperor Trajan about A.D. 110 referring in Latin to two ministrae. This term has the same ambiguity within it that diakonos has. He could have been referring to official appointees, or he just as easily could have been referring simply to servants. In any case, a passing reference by an uninformed non-Christian is hardly trustworthy evidence. Christian historical sources from this same period do not refer to the existence of female appointees even though they do discuss church organization (Lewis, 1988, p. 108).
Not until the late third century in the Syrian Didascalia do we find a reference to deaconesses. Their work consisted of assisting at the baptism of women, going into homes of heathens where believing women lived, and visiting the sick (ministering to them and bathing them). A full-blown church order of deaconesses does not appear until the fourth/fifth centuries. Again, their responsibilities consisted of keeping the doors, aiding in female baptisms, and doing other work with women (Lewis, pp. 108-109). Those within the church today who are pressing for deaconesses and expanded roles for women, hardly would be content with such tasks.
Even if women were deacons in the New Testament church, they would not have functioned in any sort of leadership or authority position over men. They were not to be appointed as elders. If Acts 6:1-5 refers to the appointment of deacons (the verb form is used) in the Jerusalem church (Woods, 1986, p. 199), they were all males, and their specific task entailed distribution of physical assistance to widows.
The evidence is simply lacking. The existence of a female deaconate within the New Testament cannot be demonstrated. Those who insist upon establishing such an office, do so without the authority of the Scriptures behind them.
A final word needs to be said concerning the fact that both men and women must remember that Bible teaching on difference in role in no way implies a difference in worth, value, or ability. Galatians 3:28 (“neither male nor female”), 1 Timothy 2:15 (“she shall be saved”), and 1 Peter 3:7 (“heirs together of the grace of life”) all show that males and females are equals as far as their person and salvation status is concerned. Women often are superior to men in talent, intellect, and ability. Women are not inferior to men, anymore than Christ is inferior to God, citizens are inferior to the President, or church members are inferior to elders. The role of women in the church is not a matter of control, power, or oppression. It is a matter of submission on the part of all human beings to the will of God. It is a matter of willingness on the part of God’s creatures, male and female, to subordinate themselves to the divine arrangement regarding the sexes. The biblical differentiation is purely a matter of function, assigned tasks, and sphere of responsibility. The question for us is: “How willing are we to fit ourselves into God’s arrangement?”

CONCLUSION

A massive restructuring of values and reorientation of moral and spiritual standards has been taking place in American culture for over forty years now. The feminist agenda is one facet of this multifaceted effacement and erosion of biblical values. Virtually every sphere of American culture has been impacted—including the church. Those who resist these human innovations are considered tradition-bound, resistant to change, narrow-minded, chauvinistic, etc.—as if they cannot hold honest, unbiased, studied convictions on such matters.
If the Bible authorized it, no man should have any personal aversion to women having complete access to leadership roles in the church. Indeed, many talented, godly women possess abilities and talents that would enable them to surpass many of the male worship leaders functioning in the church today. However, the Bible stands as an unalterable, eternal declaration of God’s will on the matter. By those words, we will be judged (John 12:48). May we all bow humbly and submissively before the God of heaven.

REFERENCES

Arndt, William F. and F. Wilbur Gingrich (1957), A Greek-English Lexicon of the New Testament (Chicago, IL: The University of Chicago Press).
Grudem, Wayne (1985), “Does kephale (‘head’) Mean ‘Source’ or ‘Authority over’ in Greek Literature? A Survey of 2,336 Examples,” Trinity Journal, 6 NS, 38-59.
Lewis, Jack (1988), Exegesis of Difficult Passages (Searcy, AR: Resource Publications).
Miller, Dave (2003), “Modern-Day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation,” [On-line], URL: http://www.apologeticspress.org/articles/2569.
Osburn, Carroll, ed. (1993), Essays On Women in Earliest Christianity (Joplin, MO: College Press).
Osburn, Carroll (1994), Women in the Church (Abilene, TX: Restoration Perspectives).
Woods, Guy N. (1986), Questions and Answers: Volume Two (Nashville, TN: Gospel Advocate).

Feelings Follow Facts by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=11&article=2822

Feelings Follow Facts

by  Eric Lyons, M.Min.

Humans are emotional creatures. We love and hate. We hope and hurt. We dread and rejoice. We cry when we are sad, as well as when we are happy. We shout when we are angry, and we shout when we are thrilled. I have one son who not only smiles when he is happy, he even smiles (seemingly uncontrollably) when he is in trouble (which I have yet to understand). The roller coaster of emotions that occasionally overcomes us can wear us out one day and energize us the next. Like any human, Christians are emotional people. We are emotional because we are human, but we also are stirred with emotions because we are servants of Jesus Christ.
Christians are called to be spiritual people (Galatians 6:1). We are “partakers of…spiritual things” (Romans 15:27). We are to “walk by faith, not by sight” (2 Corinthians 5:7). We must “worship the Father in spirit” (John 4:23-24). We are building a “spiritual house…to offer up spiritual sacrifices” (1 Peter 2:5). Such spirituality leads us to feel an array of emotions: reverence for the Creator, compassion for the lost, hatred of evil, anticipation of the Lord’s return, etc. Sadly, however, many who call themselves followers of Christ think of Christianity simply as a “feel-good religion.” The mindset among many is, “Feelings first, knowledge later” (if ever). Like the prophets of Baal, they cry out with great emotion and leap around in hysteria (1 Kings 18:20-40). Like the Pharisees, they pray and do charitable deeds to be seen of men (Matthew 6:1-8). Like Cain, they make unacceptable offerings, rather than sacrifices “by faith” (Genesis 4:4-5; Hebrews 11:4; cf. Romans 10:17). The cornerstone of Christianity for such people is emotion rather than Christ (Ephesians 2:20), feelings rather than facts. They think they can be “spiritual” without knowing the Spirit-revealed Truth (John 16:13).
If Scripture teaches anything, it teaches that a faithful Christian’s feelings follow the digestion of biblical facts. Unlike Israel who had “a zeal for God, but not according to knowledge” (Romans 10:2), our enthusiasm for the Lord is to be rooted in the knowledge of God’s Word. Prior to becoming Christians, our hearts can be properly “pricked” only after we have heard the Gospel (Acts 2:14-37). We can be saved after we have “come to the knowledge of the Truth” (1 Timothy 2:4) and “receive with meekness the implanted word” (James 1:21). We can be cleansed and comforted after “taking heed” according to God’s Word (Psalm 119:9,50-52). We can go on our way rejoicing after receiving the Word (Acts 8:26-39). We can praise God “with uprightness of heart” after learning God’s righteous judgments (Psalm 119:7). We can worship in spirit after learning the truth (John 4:24; 17:17). We can be spiritual after taking hold of “the sword of the Spirit, which is the word of God” (Ephesians 6:17) and learning “the fruit of the Spirit” (Galatians 5:16-6:1).
Are we to worship God fervently? Certainly. Are we to be “zealous for good works” (Titus 2:14)? Definitely. Should the soul-saving message of Jesus Christ stir our souls intensely? Indeed. But, Christianity has never been rooted in raw human emotions. Spirituality is not equivalent to excitement. Faith is not a mere feeling. Christianity is grounded in God’s Word. Our salvation, spirituality, worship, work, and overall faithfulness to God are dependent on knowing God’s will. Remember, “[F]aith comes by hearing, and hearing by the word of God” (Romans 10:17).

SAVED BY GRACE ALONE. ARE YOU SURE? by steve finnell

http://steve-finnell.blogspot.com/search?updated-max=2017-03-26T02:47:00-07:00&max-results=10&start=8&by-date=false

SAVED BY GRACE ALONE. ARE YOU SURE? by steve finnell


There are many believers in Christ who honestly think they were individually selected to be saved by grace alone. They insist that no obedience to God is necessary. If God saves by grace alone then nothing is required of the person being saved, they reason.

First there is no Scripture that states men are saved by "grace alone."

The proof text for saved by "grace alone" is Ephesians 2:8-9 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, least anyone should boast.(NKJV)

1. It does not say saved by grace alone. The word alone is not used nor is it implied in Eph. 2:8-9.

2. It says saved by grace through faith. God's grace and man's faith are required.

3. God does not give men the gift faith so they may be saved. The gift mentioned here is salvation, not faith.

4. Men are not saved because of their good works or keeping the Law of Moses.


Grace is offered to all men. Titus 2:11 For the grace of God that brings salvation has appeared to all men.(NKJV)

Faith comes by hearing the gospel. Faith is not a gift forced on unbelievers so they can be saved. Romans 10:17 So then faith comes by hearing, and hearing by the word of God.(NKJV)

Obedience is required to be saved. Romans 10:16 But they have not all obeyed the gospel. For Isaiah says, "Lord who has believed our report?"(NKJV) If men are saved by grace alone, then all men would believe the gospel and be saved.

Obeying the gospel is essential to be saved, and men have a choice. 2 Thessalonians 1:7-8....the Lord Jesus is revealed from heaven with His mighty angels, 8 taking vengeance on those who do not know God, and those who do not obey the gospel of our Lord Jesus Christ.(NKJV)

Why would Jesus take vengeance on those who do not obey the gospel if  God selects each individual to be saved by grace alone, and then forces them to believe the gospel? Is that the God you worship?

Jesus told all men the gospel not just for a select few. Mark 16:16 "He who believes and is baptized will be saved; but he who does not believe will be condemned.(NKJV)

Obey the gospel by believing and being immersed in water, resulting in salvation, or reject the gospel and be condemned. All men have a choice.

Saved because of Grace. Ephesians 2:8. That is not a good work nor is it keeping the Law of Moses.

Saved because of believing in Jesus. John 3:15, Romans 10:9. That is not a good work nor is it keeping the Law of Moses.

Saved because of repentance and baptism. Acts 2:38, 1 Peter 3:21, Acts 3:19. Those are not good works nor are they keeping the Law of Moses.

Being obedient to the gospel of Jesus Christ is not a good work nor is it keeping the Law of Moses.

MEN ARE NOT SAVED BY GRACE ALONE.
MEN ARE NOT SAVED BY FAITH ALONE.
MEN ARE NOT SAVED BY BAPTISM ALONE.
MEN ARE NOT SAVED BY REPENTANCE ALONE.

MEN ARE SAVED BY OBEYING THE TOTAL GOSPEL OF JESUS CHRIST.    

What are love feasts? by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/lovefeasts.html
 

What are love feasts?
Love feasts are mentioned by Jude in verse 12. Referring to certain base persons, he states: "These are spots in your love feasts, while they feast with you without fear, serving only themselves" (NKJV).
Other translations render the verse as follows: "These are spots in your feasts of charity, when they feast with you, feeding themselves without fear" (KJV). "These are they who are hidden rocks in your lovefeasts when they feast with you, shepherds that without fear feed themselves" (ASV). "These are blemishes on your love feasts, as they boldly carouse together, looking after themselves" (RSV). "These men are those who are hidden reefs in your love-feasts when they feast with you without fear, caring for themselves" (NASV). (Some manuscripts also have the same use of the word in 2 Peter 2:13.)
What does Jude mean when he speaks of "love feasts"?
The actual word used is the plural form of "love" (agape). The context in Jude 12 provides little help in understanding the meaning. To speak of "blemishes" (as in some manuscripts) or "reefs" (as in others) in love feasts is something of a mixed metaphor. That this word has the meaning of "love feast" in this context is concluded by most scholars because the word is used with that meaning in early church history.
Some have suggested that the expression originally was just another designation for the Lord's supper. Some think the word referred to meals which Christians ate together in their own homes as in Acts 2:46. Others feel that it referred to the type feast which Christ recommends in Luke 14:12, 13 to which the poor are to be invited, rather than wealthy friends. On the basis of the information we have in the New Testament, the above suggestions may be considered as possible, but we cannot know for sure.
Many commentators, however, make the definitely erroneous statement that the love feast in N.T. times was a meal in the assembly either before, or after, the Lord's supper. No doubt influenced by them, some brethren have suggested that we should or may do this.
That this is not the meaning of "love feast" in Jude 12 is clear from 1 Corinthians 11:22 & 34 where Paul expressly forbids such: "If any one is hungry, let him eat at home!" and "What! Do you not have houses to eat and drink in?"
Some have misused this passage to object to eating a meal "in the building" or "on the grounds" at any time. But Paul is clearly referring to a meal which was an actual part of the assembly. Acts 20:11 is probably an example of Paul himself eating "in the building" after he had preached until midnight.
Strangely enough 1 Corinthians 11 is the very passage often used by commentators to support their claim that the Lord Supper was eaten in connection with a regular meal in the assembly. In this passage, however, there is no mention of them having the Lord's Supper BEFORE or AFTER a meal. They were having a meal INSTEAD of the Lord's Supper! Among the Greeks it was customary to have drunken parties to honor their gods. This might explain their behavior.
When this passage is cited in support of the theory, something like this is generally claimed: "Paul doesn't condemn their having a meal in the assembly. It is just the excess and the lack of sharing which he condemns." Such is contrary to the clear statement of Paul, however: "What! Do you not have houses to eat and drink in?" He does not say: "Do you not have houses to eat too much and to drink too much in." The Lord's Supper is not a meal for nourishment. If one is hungry he is to eat at home. Paul explains exactly how the Lord's Supper is to be eaten.
Paul said what the Corinthians were doing was not even the Lord's Supper (verse 20). Neither could it be called a 'love feast.' Their actions were condemned by Paul in no uncertain terms, not only the selfishness, but the very idea of having a meal for nourishment as a part of the assembly.
Commentators who state that in early church history the love feast was a meal connected with the Lord's supper have no basis for that claim either.
In early descriptions of the Lord's supper, no mention is made of a love feast (for example Justin Martyr, First Apology, Ch. 65-67).
Ignatius (30-107 A.D.) in his letter to the Smyrnaeans, Ch. 8, mentions the two, but separately. Little information is provided by the context. The love feast he mentions could be another name for the Lord's supper or it could be something different.
Clement of Alexandria (153 - c. 200) in the "Instructor" Book I, Ch. 1 opposes calling a sumptuous feast an 'agape'. He makes reference to Luke 14:12,13 as the proper way to have an agape.
According to Tertullian (145-220) the agape was a supper to benefit the needy (Apology, Ch. 39). He mentions that the meal was begun and ended by prayer and that hymns were sung. But it is not stated when or where the meal was eaten.
In the "Constitutions of the H. Apostles" Book II, Sec. IV, Ch. 28 the love feast is something which an individual Christian might hold in his own home for the benefit of poor widows.
These references tend to indicate that the love feast in early church history was a meal provided by an individual Christian in his own home for poor people in application of Luke 14:12, 13.
It is possible that this practice dated back to N.T. times and that this is also what "love feast" in Jude refers to, but it might be a development of a later date.
How then may the expression "love feast" be used by Christians? First, we should be very careful about using the word, since in the only passage in the Bible where the word is used, its meaning is not at all clear.
The only completely safe way to use it is in the SAME WAY it is used in Jude 12. We could refer to hypocrites in the church as blemishes in our love feasts. Such usage would definitely be in accordance with the scriptures.
If someone wishes to use the expression to describe a meal which a Christian provides in his own home for the needy, that would be in agreement with the use in early church history. But there is some question as to whether that is the meaning in Jude 12.
To use the expression as a description of the Lord's supper or to describe a meal which Christians eat together, might be justified on the basis of the argument that such meals are meals at which love is demonstrated. But it must be kept in mind that there is no proven connection with the biblical use of the word in Jude 12.
And we certainly may NEVER include a meal for physical nourishment as a part of our assembly, since that is expressly forbidden by Paul.
Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982,
Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.
Published in The Old Paths Archive
(http://www.oldpaths.com)

Riddles and answers by Gary Rose



When I first looked at this, I came up with the wrong answer. After awhile I arrived at what I think is the right one. All this thinking seemed to be almost a waste of time, but it is not, for the process involved my thinking outside- the-box.

The people of the first century were confronted with Jesus, who was obviously someone very special. Many Jews rejected Jesus, because he just didn’t fit into their preconceived ideas of who the messiah would be and many Gentiles needed to understand that Jesus was in fact, God-in-the-flesh. The Apostle Paul said…


Ephesians 3 ( World English Bible )
  [1] For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,  [2] if it is so that you have heard of the administration of that grace of God which was given me toward you, [3] how that by revelation the mystery was made known to me, as I wrote before in few words, [4] by which, when you read, you can perceive my understanding in the mystery of Christ, [5] which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit,  [6] that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News,  [7] of which I was made a servant according to the gift of that grace of God which was given me according to the working of his power.  [8] To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,  [9] and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ,  [10] to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,  [11] according to the eternal purpose which he accomplished in Christ Jesus our Lord.


God works differently than humans do; he is so far greater than anything we can possibly comprehend. He worked for thousands of years to bring about the salvation of all mankind (both Jew and Gentile). And through the Apostle Paul, revealed everything that we really need to know.

Now, as far as that troubling picture goes… My answer to the conundrum is: This is possible because the offspring of “A” is a daughter, not a son!