2/1:Testations part 2/ Sermon on the Mount part 1

what do you remember about this story?

1)Testations continued
We watched the video and /had the discussion about it covered in Monday's post HERE.
On the midterm (Mar 4) these two questions will be included. Answers come from today's video:

-Where else in Jesus' life and/or in the Gospel of Matthew was he revisited with a  remixed version
of one of the testations he originally experienced in the wilderness (Matt 4)?
Answers: see Monday's post


-How do the testations Jesus experienced in Matt  relate to the temptations of Israel in the Old Testament?
Answers:-
-Each temptation has an echo and hyperlink to Deuteronomy 6, 8
-Note that the devil omitted part of the promise of Psalm 91 when quoting it
- Jesus the Son of God succeeded and passed the test, while Israel the Son of God didn't.
More: see Monday's post and the study guide linked there.

We also noted from the video, several new answers to the "Who is Jesus" question:
-New Moses
-New Israel
-New Adam
-Our Passover
-Firstborn Son
-Desert/Our Dessert.  On these last three ideas, see this vido excerpt:

From Monday's post

NOTES ON MATTHEW 3 from FPU profs Camp/Roberts:

Matthew transitions to Jesus’ adult ministry by introducing him at his baptism. Mt uses a common ancient literary device called syncresis, which means to make a judgment about something or someone by comparison. It is, in that sense, a simple comparison/contrast. There are 2 comparisons that are being made in chapter 3. One has to do with Jesus and John, the other with Jesus and the Pharisees/ Sadducees. The passage is structured in 3 sections. vv. 1-6 is a description of John and his message. John is presented as a fulfillment of a passage from Isaiah 40, where Israel is being called to return from exile. John is engaged in the same ministry as Isaiah, that of recalling the people. One might conclude that Mt is insinuating that while Israel returned from exile in they never fully returned to God. John’s appearance and location set him the liminal space of the wilderness, apart from Jerusalem society. He stands in the Jordan River, where Israel also would have crossed into the land as they returned. The place of baptism in the Jordan may draw the reader’s attention to the fresh start crossing the Jordan into the land represented for Israel.
 vv. 7-10 is a description of the Pharisees, Sadducees and others coming to John for baptism. John confronts them with a message of repentance that specifies the repentance must include acts of righteousness that demonstrate their repentance. The reference “God is able from these stones to raise up children of Abraham” may draw the readers attention to the 12 stones piled at the Jordan when Israel entered the land under Joshua’s leadership. The implication is that even stones can be made into children of Abraham. The difference is their acts have to reflect the righteousness characteristic of true repentance and change.

A brood of vipers refers to a hole in ground where snakes would lay eggs and cover them with dirt for incubation. The newly hatched snakes would remain in the ground undetected by those passing by. A misstep into such a nest could be fatal. The threat is unseen; the passerby thinks the ground is safe, but it is not.The reference to cutting down plants that do not bear fruit is a common analogy used throughout Matthew (for example 7:16-20, 13:24-30). vv 11-12 presents John comparing himself to “the one coming.”  The comparison is based on a greater than/ lesser than logic. John is lesser because he baptizes with water; the one coming is greater because he baptizes because he baptizes with the Holy Spirit and with fire. John is lesser because he is not worthy to carry the sandals of the one coming. John announces judgment, the one coming is actually able to bring judgment.

 vv 13-17 draws a comparison between Jesus and the Sadducees/ Phar and between J and John. Note the way that the Sadducees and Pharisees are greeted vs. how Jesus is greeted. (see worksheet) The comparison between Jesus and John involves John putting himself as the lesser in Jesus’ presence. Jesus’ enigmatic response allowing John to baptize him is said to “fulfill all righteousness.” How is this to be understood? Does Jesus need to be baptized in the same way others do? John’s is a baptism of repentance; is this what Jesus thinks he needs to do?
Repentance doesn’t only mean turning from inappropriate action, but also involves going in the direction you ought to be going. Jesus aligns himself with God’s purposes. The dynamics between John and Jesus would seem to indicate that part of God’s purpose is for J not to take the greater position but to place himself in the subservient position to John.  This is a crucial, initial assertion that we will see reiterated through Matthew’s gospel, which links righteousness to a reversal of power relationships, and Jesus being the faithful, humble servant. Immediately following this action, the divine voice announces affirmation of this action and of Jesus’ identity as beloved son. This is what is expected of the son.

NOTES ON MATTHEW 4 from FPU profs Camp/Roberts:

There are 3 temptations which parallel the groups with whom Jesus interacts in Matthew

Famished - provide food – crowds

Upon temple - protection - leaders

seize world - authority - disciples

What is it that each group expects, and how does Jesus meet that expectation, both here and later?  It is important that these are real temptations.  What would be the result of each if Jesus failed?  Tie in the expectation from Isaiah 53. What kind of Christ was expected? Will Jesus prove worthy (a true Son)?

The temptations represent and initial test, much like an academic pre-test. Jesus will be tested during his ministry on these same issues by the three groups.

First temptation..The temptation to satisfy physical needs is a very real and necessary temptation. The temptation account does not denigrate this need, but raises the question of what it means to be fully human. Rulers in the ancient world would often provide bread for people to keep them under control, while not treating them as fully human in other ways. Jesus’ response to Satan is that there is more to being human than meeting physical needs. It also includes being able to make choices about life, where one might need to defer gratification or make choices to the detriment of one’s physical well-being (i.e. selling possessions, death on a cross). Jesus does do miracle which do address real physical needs (food, healing). But he also challenges people in the crowds to go beyond equating physical, material well-being with being fully human.

The second temptation to leap from the temple has 2 components, The first is to draw attention to himself in the center of Jewish life, thereby gaining the approval of the temple leaders. The second aspect involves having the authority to call upon angels to protect him. The temptation is to use authority as a means to demonstrate one’s power and privilege. In Jesus’ interactions with the Pharisees, Sadducees, scribes, temple authorities, he is most frequently questioned about his authority to represent God, and is repeatedly asked to provide a sign demonstrating that authority. Jesus steadfastly refuses to do so. Jesus will not ‘force’ God to provide a sign of Jesus authority beyond the faithfulness Jesus himself demonstrates. The accusations at Jesus’ trial hinge on this question of authority.

The third temptation is to receive power without effort. It would entail bowing down to Satan. There is no equal exchange of goods, with Jesus receiving kingdoms in exchange for bowing to Satan. Rather, in the ancient world bowing down indicates a permanent subservient relationship. Satan is offering the kingdoms of the earth if Jesus will submit to Satan’s will and way of doing things. This temptation is linked to the disciples, who frequently are seeking greatness, seats of authority and power, exalted places in Jesus’ kingdom. They are confronted by Jesus about the true cost of gaining those positions.

2)Sermon on the Mount:

 Q.What does the  Matthew 1-7  have to do with OT story:  Moses and Pharoah ,slavery in Egypt, crossing Red Sea,  Wilderness Temptations, Ten Commandents etc?

A> Just about everything in these 7 chapters hyperlinks back.
Matthew seems patterned upon it.
Give some examples
1 Crossing Red  Sea/Baptism in Jordan (Jordan as symbol of barrier
2 Jesus and Moses were both in Egypt
3  In the OT, Israel is corporately called "SON" of God.  In NT, Jesus is the SON,
4
5

And the Ten Commndments connect to Sermon on the MOUNTain,

I f Jesus is a NEW MOSES of sorts,  on a new MOUNTAIN then we should look at

SERMON ON THE MOUNT...maybe as NEW COMANDMENTS..

Who was the sermon addressed to?
Why did Jesus sit down to teach?





When we read the "beatitudes," the first section of the Sermon on the Mount:
-- do you catch any inclusio? (Note the first and last beatitudes (only) of chapter 5 end
with a promise of the kingdom of heaven, implying that the other promises in between "being filled," "inherit the earth," "be comforted" all have to do with Kingdomness.)


 --Any chiasm  (seee this  and this)?
See 5:38-7:15 in this clip:



----------------------

How do you see the shift in the law?  Is Jesus making it harder? easier?  more interior?
Is he making it impossible on purpose?

See 5:17 as a GENERALIZATION and the rest of the chapter as 6 PARTICULARIZATIONS (symbol 6 below, see Monday's post)

Discussion on how Jesus was interpreting/reinterpreting the law of Moses/Torah(Matt 5:17-48).
Some would suggest that he is using the rabbi's technique of "Building a fence around the TORAH."

For example, if you are tempted to overeat, one strategy would be to build a literal fence around the refrigerator...or the equivalent: don't keep snacks around.

See:

What does building a fence around the Torah mean? 

Some wonder of this is what Jesus is doing here.  See:
Jesus' Antitheses - Could they be his attempt to build a fence around the Torah?

One can see how this could turn to legalism...and when do you stop building fences? See:

A Fence Around the Law

Greg Camp and Laura Roberts write:

In each of the  examples, Jesus begins by citing an existing commandment. His following statement may be translated as either "And I say to you... " or as "But I say to you ...” The first option shows Jesus' comments to be in keeping with the commandments, therefore his words will be an expansion or commentary on the law. This is good, standard rabbinic technique. He is offering his authoritative interpretation, or amplification, to God's torah, as rabbis would do after reading the torah aloud in the synagogue. The second translation puts Jesus in tension with the law, or at least with the contemporary interpretations that were being offered. Jesus is being established as an authoritative teacher who stands in the same rabbinic tradition of other rabbis, but is being portrayed as qualitatively superior to their legal reasoning.

After citing a law Jesus then proceeds to amplify, or "build a hedge" around the law. This was a common practice of commenting on how to put a law into practice or on how to take steps to avoid breaking the law. The idea was that if you built a safe wall of auxiliary laws around the central law, then you would have ample warning before you ever came close to breaking the central law. A modern example might be that if you were trying to diet you would need to exercise more and eat less. In order to make sure that that happened you might dispose of all fats and sweets in the house so as not to be tempted. Additionally, you might begin to carry other types of snacks or drink with you so as to have a substitute if temptation came around, and so forth. In the first example of not killing, Jesus builds a hedge that involves not being angry and not using certain types of language about others. One of the difficulties is that it becomes very difficult not to break his hedges. This might drive his hearers to believe that he is a hyper-Pharisee. Some interpreters have wanted to argue that Jesus does this in order to drive us to grace—except grace is never mentioned in this context. This is a wrong-headed approach to get out of the clear message that Jesus is proclaiming: you must have a transformed life. By building his hedges, Jesus is really getting to the heart of what the law was about. In the first example, the intent is not just to get people not to kill each other (though that is a good thing to avoid), rather it is there to promote a different attitude about how to live together. Taken together, the 10 Words (Commandments) and the other laws which follow in Exodus-Numbers paint a picture of a people who will look out for one another rather than just avoiding doing injury to one another. This becomes clear in Jesus’ solution at the end of the first example. The solution is not to throw  yourself on grace or to become paralyzed by fear, but to seek right relations with the other person. There seems to be an implicit acknowledgment that problems will arise. The solution is to seek the best for the other person and for the relationship. This is the heart of the law.  The problem with the law is that it can only keep you from sin, but it cannot make you do good.  The rabbi Hillel said “what is hateful to you, do not do to others.”  In 7:12, Jesus provides his own interpretation “In everything do to others as you would have them do to you.”  He changes the saying from refraining from sin, to actively doing good.  The thesis statement in 5:20 is “unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” This then is how to exceed, or go beyond the law.  In each of the five examples, the way to exceed the law is to make the relationship right.

Instead of drawing a new line in the sand that you are not supposed to cross before you are considered guilty, Jesus, confirms that the center is "love your neighbor" and then just draws an arrow (vector) and tells you to go do it. There is never a point at which you are able to finally fulfill the commandment to love. You can never say that you have loved enough. In the gospel of Matthew, the supreme example of this is Jesus' own life and death. His obedience and love knew no boundaries.  --by Greg Camp and Laura Roberts




Ted Grimsrud, in "God's Healing Stragegy" suggests:

 "A better way [as opposed to legalistically egislating morality] to approach [the commandments] would be to ask first, 'What does this commandment teach us about God?'...Hence, the point of the commandments is not establishing absolute, impersonal, even coercive rules which must never be violated.  The point rather is that a loving God desires ongoing relationships of care and respect....Paul's interpretation of the Law in Romans 13 makes clear the deepest meaning of the law not as rule-following, but as being open to God's love and finding ways to express that love towards others: 'The commandments..are summed up in this word, Love your neighbor as yourself.'"  (pp. 33-34)

But it can get tricky living the elevated life, building fences around Law...If not prayerful/careful, one can become legalistic...Ever noticed the CHIASM Jesus uses to comment on the litmus test for law-keeping, the SABBATH?  "The Sabbath was made for humans,
                                   not humans for the Sabbath" (Mark 2:27)...

I'll never forget taking the elevator from our towering Jerusalem hotel room down to the lobby for breakfast one  Saturday.

Not only could I not push the lobby button,

but the elevator stopped automatically on every floor.
I wondered if I would make it down for lunch.

When I ordered, I realized that the waitress was not writing down any orders;
even the most complicated ones.

Writing was "work" on the sabbath,
as was pushing elevator buttons.
Thus, the "sabbath elevator"

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OK,  below is the backstory of the "LAUGHING BRIDE,"  (remember here from last week) which illustrates "building a fence around the Torah":

How about my story: "Ever committed adultery, Bill?"

-Be  thinking for next time;

-Relationship between sin and temptation
-Do accidental or unintentional sins count?
-Think of any of the 10 Commandments (Exodus 20) that were not mentioned in the 6 case studies/particularizations above .  Then ask how they fit the pattern (MURDER/ANGER; ADULTERY/LUST etc.


-Be caught up on reading


Have answer to the question, and be prepared to defend it:

Which is the greater sin?

	To tell a lie?
	To lose your temper?

CONSIDER THIS ANSWER: (read pp 15-17 at that click)

1/30: Baptism andTestations / Sonship and Shortcuts /God and God's Devil

Want one point extra credit on today's quiz #2?


Answer the interesting question posted on my Facebook "Questions"  by midnight tonight  1/30.
Probably best to answer HERE on Facebook, but you can also answer in the comments below the this blog post (just be sure to leave your name for credit)

Which is the greater sin?

 

	To tell a lie?
	To lose your temper?

--
On the "text" message theme...I'll tell a story about getting the same "text message" on my Starbucks (St. Arbuck's) cup...against all odds...about 17 times.  When a text is repeated (RECURRENCE) multiple times, something is up.  Throughout these first several chapters of Matthew, look for a repeated phrase ("righteousness").  we'll discuss that in a minute..


Related: see:

a word from God at St. Arbuck's

--
.Here is what quiz #3 will looks like. Remember, there is a new tab at the top of the website where all quizzes (and "missions" or alternatives to quizzes are listed).  .
Today we'll cover  #4-7.

Symbols 4 and 5 are leftovers from last week which we didn't cover yet:

4=IRONY.  This happens many ways in Scripture.  But a classic example is the passages related  to Pharoah (see page 93 of your H & Y book, and circle every time the word "irony" is mentioned).
I

5=Play On Words.  This happens a lot, even puns show up in biblical text.  A great example is Matthew 16:

In the original Greek the word translated as "Peter" is Πέτρος (Petros) and that translated as "rock" is πέτρα (petra), two words that, while not identical, give an impression of one of many times when Jesus used a play on words.  link

Also, I may get a "text" message on my banana phone during class today..If that happens,
then you'll remember  this "play on words"...'

at 3:47ff in this video:

or in this video:


.


It's an old joke..

With two lessons for class:

• 1).Pay attention in reading the text messages in Matthew.  Sometimes it's just as important what he DOESN'T say...as what he DOES
• 2)Reading a gospel text is a lot like overhearing a phone conversation, but you only hear one side/one voice...so it takes guesswork (Or "Three Worlds" and "literary world" detective work) to determine what the other person said.  Of course this is particularly true in the New Testament letters.  Often, Paul is writing a letter to a church, and addressing  specific situations.  We know the other person or church wrote a previous letter, but the Bible DOESN"T SAY what was said.

---
#6 and 7 will be explained below as we pick up today's theme of Baptism/Testation.
#6="Particularization" "Generalization" or "Coupling" This is a literary technique where the general topic in the first section is particularized in the following section.. The classic example we'll talk about today is "Son of God" in Matt 3 and then Matt 4.


#7=REVISITATION/REMIX.  This means a theme is repeated and remixed throughout the text.  The example today (below) is about how the devil kept remixing the same three temptations/testations that he offered originally in chapter 4.

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Jesus' Baptism:

we'll watch a short video about the Jordan River called "Wet Feet."  It is not online, but a condensed transcript is here: Jordan River Faith Lesson,  For quiz 4, and for the exam, be prepared to discuss two aspects of the Jordan's symbolism  as discussed in the video/transcript: 1)as a barrier  2)The Spirit descending...and  give a couple answers to "Who is Jesus in Matthew?" from this clip.

By class Wednesday, extra points if you post in the comments below, or bring to class the THREE Scriptures quoted, paraphrased are alluded to  (IT'S A TRIPLE PASTE this time) in the "Text message from God" at Jesus' baptism:

“This is my Son, whom I love; with him I am well pleased.” 

























--
Check out these fish in the Jordan River, who nibbled at my feet (or somebody did(:...)as a pastor from Africa and I baptized some folks in the Jordan River:

 

NOTE: a drop-down box in the baptism scene:

Jesus replied,
“Let it be so now; it is proper for us to do this to fulfill all righteousness.
righteous could also be translated "justice."

Watch for this word to drop all over Matthew:,,
what if you read it as  "justice"
instead of                   "righteousness.":

  

126. Matthew 3:15
     Jesus replied, “Let it be so now; it is proper for us to do this to fulfill all righteousness.” Then John consented.
     Matthew 3:14-16 (in Context) Matthew 3 (Whole Chapter)
127. Matthew 5:6
     Blessed are those who hunger and thirst for righteousness, for they will be filled.
     Matthew 5:5-7 (in Context) Matthew 5 (Whole Chapter)
128. Matthew 5:10
     Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.
     Matthew 5:9-11 (in Context) Matthew 5 (Whole Chapter)
129. Matthew 5:20
     For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.
     Matthew 5:19-21 (in Context) Matthew 5 (Whole Chapter)
130. Matthew 6:1
     [ Giving to the Needy ] “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.
     Matthew 6:1-3 (in Context) Matthew 6 (Whole Chapter)
131. Matthew 6:33
     But seek first his kingdom and his righteousness, and all these things will be given to you as well.
     Matthew 6:32-34 (in Context) Matthew 6 (Whole Chapter)
132. Matthew 21:32
     For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.
     Matthew 21:31-33 (in Context) Matthew 21 (Whole Chapter)

NOTE: These verses were copied from Bible Gateway website..see this, and experiment with searching texts on your own.,
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Just as we might see the theme of "subversion of empire" (remember Matthew 2:1 and  the video, "In The Shadow of Herod") being repeated, recast and remixed throughout Matthew's gospel..


We might also suggest that the same three temptations Jesus faced in Chapter 4 were repeated, recast and remixed throughout the rest of the gospel, at different points in Jesus' life...



We noted today that the baptism of Jesus  (chapter 3) and the temptations (chapter 4) should be read together as one literary unit or paragraph (we called this a "coupling" (or "particularization") as two items are connected, not three, as in "intercalation").


-  Remember how important repeated words are..in this case,  "SON":

-The segue is direct..."Then after his baptism, Jesus was led by the Spirit  into the desert for temptation by the devil."  (Matt. 4:1)


-In light of that, ask In what other ways do the baptism and temptation connect?
How does baptism prepare for temptation?


See the sermon by Nadia Bolz-Weber, "How To Say Defiantly, ‘I am Baptized!’"for a contemporary world application.




NOTE: a drop-down box in the temptation  scene:

The devil's text message:


"IF 
you are the son of God.."


might better be translated
(according to the Greek word used) as:


"SINCE   
you are the son of God.."


What difference might it make?  Is the devil wondering/questioning asking Jesus if he is son of God?  Or is he assuming it; he and Jesus both know that he is...and thus "Since you are the Son of God, what kind of ways can I tempt you to use/abuse that Sonship?"





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Start reading chapters 1-4 of your Kraybill  UPSIDE DOWN KINGDOM text, and note that has a unique way of categorizing the three temptations:

(1=  Bread into stones: Economic
 2=Jump from temple and test God:Religious
  3=Own all kingdoms: Political; 

• Also: see Henri Nouwen's helpful take on the temptations here.
• Also: Why do I call the temptations "testations"? See class notes or stay tuned...we'll deal in depth with this next time
• Also: What did you think about the Lord's prayer, in which Jesus clearly instructs disciples to pray "lead us not into temptation"  VS. Matt 4:1, where the Spirit (God) leads Jesus into temptation?  Hmm, stay tuned..
•  -----------------------

In class, we'll ask which ultimate category each of the three (and any/every) temptation is at heart and core. Some have suggested the categories are MONEY SEX AND POWER. Could every temptation be at heart about power.. and how to use it/whether to use it?

Look at the top ranking GOOGLE IMAGES for "test" and "temptation." What is our culture saying?
Remember my temptation over by the seminary..when the girl jumped in to my car and mad me an offer.  What was that about at core?

DID JESUS EVER EXPERIENCE SEXUAL TEMPTATION?


DID JESUS EVER EXPERIENCE HOMOSEXUAL TEMPTATION?

One of the most profound writers on the temptations of Jesus was both Catholic (gasp!) and struggled with homosexual temptation (!!!)..


And....Uh, on that last temptation, the homosexual one, he was in good company, according to a good Book I read:

"Jesus was tempted in every single way humans are..."
(click here for the shocking source...but warning, it's a dangerous book for religious folk!)



SO..if every temptation can be filed under one of the three categories:

Economic    Religious   Political..

..under which does sexual temptation occur?

Note Ron Bell's definition of "sexuality," biblically defined:

"For many, sexuality is simply what happens between two people involving physical pleasure. But that's only a small percentage of what sexuality is. Our sexuality is all the ways we strive to reconnect with our world, with each other, and with God." (Rob Bell, "Sex God," p. 42)...

- .
•  -------------------------------------------------

j

clck to enlarge

The Ray Vander Laan video we watched   (LATER NOTE: we didn't watch it.. we'll watch it Wed.) ( "Jesus Our Desert – The Three Temptations")  is new, and unfortunately not summarized or viewable online yet, so do get notes from a classmate if you had to miss.


VanDer Laan suggested that the three "temptations" Jesus met in Matthew 4 were the same three  that show up  (repackaged, revisited) throughout Jesus' timeline on earth...right up to, and especially including the cross (as in, not avoiding it) .Several examples:

 

• Jesus put God ahead of family ("Who are my brothers and sisters?"  "Whoveer loves father and mother more than me cannot be my disciple."-Matthew 12:46-48...in fact, how many ways can you find in that whole chapter  where Jesus re-encounters versions of one of the testations?
• When people reported Herod wanted to kill him, he was not concerned (Luke 13)
• When people wanted to make him king by force, he walked away  (John 6:15)
• When the crowds were hungry, the disciples  wanted Jesus to feed them.  He refused (Feeding of the Multitude)
• The "get behind me, Satan" comment to Peter when Peter suggested Jesus should bypass the cross (Matthew 18)
• "go ahead and use Your power; the cross is going to hurt" 

The video offered lots of help on how the Testations of Jesus are related to/equated to/hyperlinked to the Testations of Israel in Exodus, Numbers. Deuteronomy.  We noted that it is no accident that all three testations of Jesus were found in different form in the OT, as well as the Scriptures Jesus used to counter the testations.


It is important that though it is obvious who "The Son (of God)" is in Matthew (Jesus), unless we know the literary/historical background, we miss that in the Old Testament, that phrase is used for Israel/God's people.   (see  Exodus 4:22-23 and especially the way Matt 2:15 quotes Hosea 11:1) Thus...remember this chart :

Now we realize that God tested/the devil tempted the first "SON" in a similar way.
Jesus the Son succeeds (in 40 days) in "reversing the curse" that Israel the Son inherited by not passing it (in 40 years). 


Jesus is not only (in a sense) the 
New Moses,
 but (in a sense) the New Israel
 (for help on that important point, see this  article,
and this).




VanDer Laan suggested that the heart of Jesus' "success" was consistently  and persistently keeping the "Shema,"   and not caving into a (mis)use of power.  This is the "binder" of the testations: Love God and neighbor.Thus

Q).Who is Jesus in Matthew?

A.) The One who, unlike Israel, passed the wilderness testations by loving God with all his heart, soul, mind and strength....and refusing to give into using "right-handed"  (more on that phrase next time) power.

We noted that VanderLaan prefers to translate "tests" instead of "temptations."
You have seen that I have coined the word "testations"  It would seen that in Scripture that God tests, and the devil tempts...and sometimes both are going on simultaneously. 


HERE are some helpful questions you might think about if you want to pursue this topic, OR if you's consider writing a "mission" assignment on this passage:

• 1)What were the three temptations of Jesus in Matthew 4:1-11, Compare any ways Mark's account,  Mark 1:12-13  and  Luke's account, Luke 4:1-13 differ, and suggest any reasons why.
• 2)How does Nouewen summarize the three temptations(1=to be relevant  2=to be spectacular 3=to rule over). H?  How do you (use your own words)?
• 3)How do the three temptations connect to the historical and literary world of the Hebrew ("Old')Testament?
• 4)How do the three temptations connect to the contemporary world of Jesus and the disciples?
• 5)List and discuss several possible ways that versions of the three temptations reoccur and are revisited  throughout Jesus' life in Matthew's gospel?  (How is Jesus tested/tempted elswhere in Matthew, and how are the temptations versions of a similar one (two, or three) that he faced in the original temptation passage?
• 6)What are the three core temptations you face, and how have they revisited you  throughout your timeline?  How would you categorize them using Nouwen's categories?  Using the three categories of the "Shema"  (heart/mind/might) a la  Vander Laan'?  Using Kraybill's three categories (1=Economic 2=Religious  3=Political; see chapters 1-4 of "Upside Down Kingdom")
• 7)What have you learned about passing these tests/resiisting these temptations?
• 8)What does all of this  (the Matt 4 Scripture, and testing/tempting) have to do with the Kingdom?
• 9)Discuss how the passages that deal with Jesus not being immune to temptation( Hebrews 2:17-18, Hebrews 4:14-16,  and Hebrews 5:7-9) affect your views of  "Who is Jesus?" and of Jesus' divinity and humanity.
•  

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Interesting and subversive to note..also IRONY that it says
 devil.  But what about the "Lord's Prayer" in Matthew 6: "Leas us NOT into temptation."

But God did lead Jesus into temptation..though be clear that the devil did the tempting.

How do you sort this out?

See :The devil is God's devil..


BELOW,: Robert Farrar Capon, from an out of print classic (no wonder it's 100 bucks on Amazon.(
talks about the difference between Jesus and the devil:

In any case, the clincher for the argument that the devil's ideas {in the wilderness temptations}aren't all bad comes from Jesus himself. At other times, in other places, and for his own reasons, Jesus does all of the things the devil suggests. Instead of making lunch out of rocks, he feeds the five thousand miraculously--basically the same trick, on a grander scale. Instead of jumping off the temple and not dying, he dies and refuses to stay dead--by any standards, an even better trick. And finally, instead of getting himself bogged down in a two-man presidency with an opposite number he doesn't really understand, he aces out the devil on the cross and ends up risen, ascended at the right hand of the Father as King of Kings and Lord of Lords--which is the best trick of all, taken with the last trump.

No, the difference between Jesus and the devil does not lie in what the devil suggested, but in the methods he proposed--or more precisely, in the philosophy of power on which his methods were based...If you are really God, the devil says, do something. Jesus answers, I am really God, therefore I do nothing...The devil wants power to be used to do good; Jesus insists that power corrupts and defeats the very good it tries to achieve.

..the devil in the wilderness offers Jesus a short cut, Jesus calls it a dead end and turns a deaf ear.
-"The Third Peacock," 43-45.

 SECRET: In class Wednesday, I'll ask who read the Bible readings due for that day.