இயேசு ஒரு தூய்மையற்ற ஆவியை விரட்டுகிறார்
மார்க் 1:21-28 மற்றும் லூக்கா 4:31-37

இயேசு ஒரு தூய்மையற்ற ஸ்பிரிட் டிஐஜியை விரட்டுகிறார்: இந்தக் கதை எவ்வாறு தொடர்புடையது (இணைப்பைக் காண Ch –The Spirit of the Lord) என் மீது உள்ளது? குறிப்பாக லூக்கா 4:17-19 வசனங்கள்? என்ன ஒற்றுமைகள் மற்றும் வேறுபாடுகளை நீங்கள் காண்கிறீர்கள்? இயேசுவைப் பற்றிய இரண்டு விஷயங்கள் மக்களை வியப்பில் ஆழ்த்தியது? ஏன்? அதிகாரம் இல்லாமல் போதிப்பது என்றால் என்ன? யேசுவாவின் அதிகாரத்தின் தன்மை மற்றும் ஆதாரம் என்ன?

பிரதிபலிப்பு: கடவுளின் ராஜ்யத்தைப் பற்றிய என்ன நுண்ணறிவுகளை நீங்கள் இங்கே காண்கிறீர்கள்? ஒன்று முதல் பத்து என்ற அளவில் (பத்து மிக உயர்ந்தது) உங்கள் வாழ்க்கையில் கர்த்தருக்கு எவ்வளவு அதிகாரம் இருக்கிறது? அது ஒரு பத்து ஆக இருக்க அவர் எதை தூக்கி எறிய வேண்டும்? இயேசுவின் அதிகாரம் உங்கள் கவனத்தை ஈர்க்கிறது? அவருடைய அதிகாரம் உங்களுக்கு எப்படி சுதந்திரத்தை தருகிறது?

அவருடைய சொந்த ஊரான நாசரேத்தில் நிராகரிக்கப்பட்ட பிறகு, அவர் கப்பர்நகூமுக்குச் சென்றார். நாசரேத் கடல் மட்டத்திலிருந்து சுமார் 1,300 அடி உயரத்திலும், கப்பர்நகூம் கடல் மட்டத்திலிருந்து கிட்டத்தட்ட 700 அடி உயரத்திலும் இருப்பதால், அவர் அங்கு செல்ல கீழே செல்ல வேண்டியிருந்தது. இந்தச் சந்தர்ப்பத்தில், மேசியா, அவருடைய வழக்கப்படி, கப்பர்நகூமில் உள்ள ஜெப ஆலயத்திற்குச் செல்வதைக் காண்கிறோம், அங்கு நாம் பின்னர் அறியலாம், ஜைரஸ் ஜெப ஆலயத் தலைவராக இருந்தார். ஓய்வுநாள் வந்தபோது, இயேசு ஜெப ஆலயத்திற்குச் சென்று, மக்களுக்குப் போதிக்கத் தொடங்கினார் (மாற்கு 1:21; லூக்கா 4:31). யூதர்களின் வழக்கம், ரபிக்கு பொதுவாக ஒதுக்கப்பட்டிருந்தாலும், தகுதியுள்ள எந்தவொரு மனிதனும் TaNaKh ஐப் படிக்கவும் விளக்கவும் அனுமதிப்பது.

மக்கள் அவருடைய போதனையைக் கண்டு வியந்தனர். தோரா-ஆசிரியர்கள் (எழுத்தாளர்கள்) ஸ்மிகாவைக் கொண்டிருக்கவில்லை (ரப்பிகளாக நியமிக்கப்படவில்லை), எனவே சித்துஷிம் (புதிய விளக்கங்களை அறிமுகப்படுத்துதல்) அல்லது போஸ்க் ஹலக்கா (சட்டத் தீர்ப்புகளை வழங்குதல்) ஆகியவற்றைக் கொண்டு வர முடியவில்லை. இதனால்தான் மக்கள் வியப்படைந்தனர் (அவர்கள் அதிர்ச்சியில் இருந்ததாகச் சொல்லலாம்). அவர் ஒரு ரபியைப் போல கற்பித்தார், ஒரு எழுத்தாளரைப் போல அல்ல. அது ஒரு லெவல் வியப்பாக இருந்தது.

Historical Details Related to
First Kings 3:1 to 4:34

This section is lengthy and describes the first years of Solomon’s rule and the fame he gained during that time. Foreign and domestic political situations are mentioned as are religious, literary and commercial issues. Since First Kings Chapters 1-2 establishes Solomon as the successor of David, then First Kings Chapters 3-4 indicates how Solomon began to fill the rather large void left by his father.

Most of the events of Chapters 3-4 occur during the first three years of Solomon’s rule (970-966 BC). At least they are told before construction on the Temple began in the fourth year of Solomon’s rule (First Kings 6:1). Three historical details deserve mention: Solomon’s relationship to Egypt, Solomon’s organization of Isra’el into twelve districts, and the extent of the cost of Solomon’s kingdom. These details are interspersed between the chapters’ most important ideas, which are the origin, emergence, and fruit of Solomon’s wisdom.

As has been stated, David left a significant kingdom to his son. He had built a nation largely through conquest. Philistia, Mo’ab, Ammon, Edom, and Syrian had all fallen to his armies. Those nations continued to be under Isra’el’s authority during the first decades of Solomon’s rule, which presented the new king with an administrative problem, not a military one. Since he controlled virtually all the land between Egypt and the Hittite kingdom, Solomon was a major player in international affairs.

Egypt’s pharaoh, most probably Siamun (978-959 BC),⁷¹ recognized Solomon’s significance and made an alliance with him by marrying one of his daughters to Isra’el’s king (First Kings 3:1). Perhaps Egypt was weak and needed Solomon’s support at that time, or maybe Egypt thought it would be easier to gain access to Isra’el’s trade routes through negotiation rather than through war. But whatever the reasons, peaceful relations existed with Egypt and Isra’el for some twenty years – until the twenty-first dynasty was superseded by Shishak in 945 BC.⁷² Having Egypt as an ally enhanced Solomon’s status even more. When this alliance ceased, however, Egypt actually helped support Jeroboam who eventually split Isra’el into two rival nations (to see link click Dc – A House Divided).

Before Solomon, Isra’el’s government was fairly informal. Sha’ul and David’s kingdoms were not disorganized, but they were forced to focus on waging war rather than managing a peaceful empire. Solomon, on the other hand, was determined to accomplish normal peacetime goals, such as trading and building. Therefore, he divided Isra’el into twelve districts, each of which was ruled by a governor, who was in charge of providing food and supplies for the king and his household; each one was in charge of provisions for one month out of the year (First Kings 4:7). In other words, the governors collected the taxes in their districts that went to support the central government. These districts roughly corresponded with the old tribal areas, but tribal boundaries were often disregarded. Resentment over this redistricting undoubtedly arose, then grew as certain districts struggled to pay their portion.

In any event this was a radical and decisive step, because it imposed upon the people an unprecedented burden. It meant that the fading old tribal system was virtually abolished as far as its political functioning was concerned. In place of the twelve tribes caring in turn for the Temple and the priesthood, there were twelve districts taxed for the support of Solomon’s court.⁷³

Without question, Solomon’s court needed vast sums of money to support its many interests. Besides the king, his harem, and his officials, there were chariot horses and regular army horses to feed (First Kings 4:26). In addition, the nation’s population grew (First Kings 4:20), which required further administrative costs. Since funds could not be gained through warfare, taxes and trade had to provide all the government’s income. Only an extremely wise king would fund all those various interests. But even that type of ruler could not do so for an indefinite period of time.⁷⁴

Resurrection Incentives
15: 29-34

Resurrection Incentives DIG: Why is bodily resurrection important? What three powerful incentives does Paul give? What’s wrong with the idea that believers will not have bodies in eternity? What things would be true if Messiah had not been raised from the dead?

REFLECT: What does the resurrection mean to you personally? Think of a loved one that has passed away that you really miss seeing, being with, and talking to. How does the resurrection comfort you? How can you use the resurrection to witness about the Lord?

If you remove the resurrection, you have removed one of the greatest motivations the Lord gives for coming to Messiah and for living for Him.

Paul is almost ready to discuss what a resurrection body might look like (to see link click Dv – Our Resurrection Bodies). But before doing so, he has a few final considerations on the doctrine of the resurrection of the body. He shows the Corinthians how the false doctrine of no resurrection that was being spread by some in the church made no sense, neither practically nor theologically. He then proceeds with a final warning.⁴⁹¹

When the Sadducees, who did not believe in the resurrection, asked Yeshua the mocking and insincere question about whose wife a certain woman would be in the resurrection (see the commentary on The Life of Christ, to see link click Ja – Whose Wife Will She Be at the Resurrection?), He first told them that they understood neither the Scriptures nor the power of God. After declaring that there is no marriage in heaven, He continued: And as for whether the dead are resurrected, haven’t you read what God said to you, “I am the God of Abraham, Isaac, and Jaocb?” He is the God of the living, not the dead (Matthew 22:31-32). The emphasis is His statement was on the verb “I am” because Abraham, Isaac and Jacob were spiritually alive at the time Yeshua spoke, and one day would be united with their glorified bodies in the resurrection. It is as if Paul was saying, “Presently, right now, I am the God of Abrahm, Isaac, and Jacob.” That statement was true because there is life after death.

Dear Loving Heavenly Father, Praise You that we can know for sure that there is life after death. No matter how good or how bad this life is, it is a wonderful thought that there is a real heaven where You are in complete control and where You have wiped out crying, dying, sadness and pain. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away (Revelation 21:4). Thank You for being the God of Abrahm, Isaac, and Jacob, for that means that You never get old nor forget my name, but You have all the time in the world to purify and refine me (First Peter 1:7). You have my name constantly before You, so I never walk alone for You are always present with me (Hebrews 13:5).

It is such a comfort that Messiah totally defeated death and rose in triumph! For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. . . Now if we have died with Christ, we believe that we will also live with him  (Romans 6:5, 8). Life in heaven after the resurrection of our earthly bodies, is like going to a party that never stops for we will live with You forever in Your home of peace and joy! Thank You so much for all You suffered so we could go to heaven. As best as I can, I want to live my life in loving obedience to You. I want You to be first in my thoughts, time and affection. You are the best, and worthy of all my love! In Your holy Son’s name and power of His resurrection. Amen.

Scripture is not theological, impractical, or irrelevant. Because the Sadducees denied any resurrection, they could not think right or live right, as is obvious in their response to the life and work of Messiah. Right doctrine is inseparably connected to right moral behavior and right principles are given to lead to right conduct. God’s truth not only is to be believed, but it’s to be properly responded to. In other words, we need to obey God’s Word. When its truth is denied, there are devastating moral and spiritual consequences.

Paul’s major thrust here in 15:29-34 is that if you remove the resurrection, if you deny this crucial and wonderful truth of God’s redemptive work, you have removed one of the greatest motivations the Lord gives for coming to Messiah and for living for Him. Therefore, Paul points out three powerful incentives the resurrection gives.

An incentive for salvation (15:29): The context is the resurrection. There are two groups of believers in view here. The first group incorrectly thinks that they can be baptized for their dead pagan loved ones and thus snatch them out of the flames of hell and send them to heaven. The second group does not believe in the resurrection. What Paul does here is use the first group as an example to the second group, emphasizing the incentive for salvation.

To the first group: Otherwise, what will those believers do who are baptized for the dead (15:29a)? When Paul mentions those who are baptized, he was simply referring to pagan Gentiles who had become believers (and subsequently baptized) as a result of the persuasive testimony of other faithful believers who had since passed away. The pagans heard the Good News and looked at their lives and said to themselves, “I want what they have in this life, and I also want to be able to see my unsaved loved ones who have died.” Evidently, some believers in Corinth were promoting this false view of baptism which Paul used as an argument against the second group who denied the resurrection.

This group of misguided Corinthian believers failed to understand that since one person’s faith cannot save another, then certainly one person’s baptism cannot save another. Baptism is simply an outward sign of an inward conviction. No one is saved by baptism – not even living people, muchless dead ones. It is appointed for mankind to die once and after this comes judgment (Hebrews 9:27). There was no hope of a second change of salvation for the lost because death ends all opportunity for redemption and for spiritual help of any kind. This should have been a real example to those who denied the resurrection in Corinth. Since there is a resurrection, however, this is a real incentive for witnessing to unbelievers.

This verse does not teach that we can have a vicarious, or proxy, baptism for the dead, as claimed by ancient gnostic heretics such as Marcion and by the Mormon church today. In their practice, individuals go to their local Mormon temple, dress appropriately for a baptism, representatively adopt the name of a person who has died, and then the Mormon is baptized in water for that deceased person. This way, the dead person has supposedly fulfilled the requirements of salvation in the afterworld and can enjoy further spiritual benefits in the spiritual realm. But, the Mormons are incorrect. They have usurped this verse and taken it out of context. If one person’s faith cannot save another, then clearly one person’s baptism cannot save another. The only way any person has ever come to God is by faith.

To the second group: Therefore, Paul asked rhetorically: In reality, if the unregenerate dead are not raised to heaven at all, ever, why then are many present believers being baptized for them (15:29b)? Paul reasoned that even if some of the Corinthian believers were ignorantly and vainly attempting to be baptized for their dead pagan loved ones so they could see them again; nevertheless, there is a resurrection (see the commentary on Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection), and that should be the real motivation for witnessing to unbelievers!

Before proceeding, I would like to add a word of caution. There are those, like the Mormons, who build a whole doctrine off of one verse. Others, even believers, have very strong opinions built upon one verse in the Bible. When the Protestant Reformation began, they used the expression, “Scripture interprets Scripture.” By this they meant that obscure passages in Scripture must be understood in light of clearer ones. Since the Bible is God’s Word, it must be consistent within itself. No one part of the Bible can contradict any other part. One divine Author – the Ruach Ha’Kodesh – inspired the entire Bible, so it has one marvelous, supernatural unity. This is called “the synthesis principle.” If we hold to an interpretation of one passage that does not square with something in another passage, one of the passages is being interpreted incorrectly – or possibly both of them. The Spirit of God does not disagree with Himself. And the passages with obvious meanings should interpret the more difficult ones. Therefore, one should never build any doctrine on a single obscure or unclear text.⁴⁹²

An incentive for service (15:30-32): The second incentive that hope of the resurrection gives us is for service. Why, otherwise, would believers endure and sacrifice so much? If there were no resurrection of the believing dead, then suffering and dying for the sake of the gospel would be masochistic, suffering for suffering’s sake. As Paul has already pointed out: If it is only for this life that we have put our hope in the Messiah, we are more pitiable than anyone (15:19).

For that matter, why make this life miserable if this life is all there is? Why keep facing danger hour by hour and dying every day, if we have no security to look forward to (15:30-31)? Why engage in self-denying ministry if death ends it all? It’s as if Paul is saying, “ If Messiah’s resurrection was the only resurrection (as some of the Corinthians believed) then His being raised was no victory for us. He would not have been the first fruits of more to come (see Dt – Messiah: The Firstfruits of Those Who Have Fallen Asleep). He would not have conquered death, but only made it a greater mockery for those who put their trust in Him. But, as always, Yeshua is our model, and for the joy set before Him, endured the cross, despising the shame, and has sat down at the right hand of the throne of God (Hebrews 12:2). It was His anticipation of the resurrection, of being raised to be with His Father once again, that gave our Lord the notice for dying on our behalf. He was willing to die for us because He knew He would be raised for us.⁴⁹³

If my fighting figuratively with “wild beasts” in Ephesus (see the commentary on Acts Ch – Idol-Makers Start a Riot in Ephesus) was done merely on a human basis, what do I gain by it? Although this was not an experience in the arena, it was like it to Paul in that he saw no hope of deliverance. Why face that kind of danger if this life is all there is?⁴⁹⁴ If dead people are not raised, we might as well live by the saying, “Let’s eat and drink, for tomorrow we die” (First Corinthians 15:32; Isaiah 22:13 and 56:12).

An incentive for sanctification (15:33-34): Paul ends this section with a warning, presumably to those in Corinth who were under the influence of the heretical doctrine of no resurrection. Don’t be fooled. “Bad company ruins good character” (15:33). This timeless principle can also be applied to all of us no matter what age or generation. Peer pressure , going along with the crowd, can lead an otherwise good person into bad behavior. Apparently there were some people in Corinth doing exactly this, believing there were no consequences for immoral behavior since there was no resurrection. Such people had no true knowledge of God despite claiming to be so wise (see An – The Foolishness of Worldly Wisdom). As a result, they were being easily led into sinning.⁴⁹⁵ So, he warned them very bluntly: Come to your senses! Live righteously and stop sinning! I say this to your shame (15:34). What a shameful thing to be living selfishly living in sin while multitudes die without Messiah!

May Joseph’s Land be Blessed by ADONAI
33: 13-17

May Joseph’s land be blessed by ADONAI DIG: How similar, or how different was Jacob’s blessing of Joseph, and Moshe’s blessing of Joseph’s descendents? What two ways does Moshes bless them? Who are the two tribes of Joseph? What blessings do they receive? Why are they so privileged?

REFLECT: What is your response to these blessings? How has ADONAI blessed you? How do you acknowledge the One in the burning bush as the source of all your blessings? Explain?

On the day Moses died, he delivered his final blessing and then ascended Mount Nebo to view the Land of Promise from afar.

The longest of the blessings, it applies by extension, to the tribes of Ephraim and Manassah. It is the most lyrical of all, with its moving list of all the sources of God’s material bounty. The blessing has a number of similarities with the blessing of Joseph spoken by Jacob (see the commentary on Genesis, to see link click Ln – Joseph is a Fruitful Vine).

Moses prayed for Joseph’s descendants in two ways. First, Moshe prayed for Joseph’s material prosperity, and all parts of creation, under the control of YHVH, will produce abundantly for Joseph’s heirs. For Joseph he said: May his land be blessed by ADONAI with heavenly bounty above, and from the dew and from the deep lying beneath (the poetic description of the subterranean waters which are the source of springs and rivers), and with the bounty of the sun’s produce and the moon months’ yield (the crops that would be nurtured by the sun and would produce crops at different seasons of the year), and with the best from the ancient mountains and the bounty of the everlasting hills (for planting vineyards and olive trees). The climax of the prosperity provided is reached with the general description of the earth’s bounty and its fullness.⁶⁹⁷ All of this points to the ultimate source of the One who is the Giver of blessings, the favor of the One dwelling in the bush (see the commentary on Exodus Aq – Flames of Fire from within a Burning Bush). May it come on Joseph’s head, on the crown of the prince among his brothers (33:13-16).

Then, Moses prayed for the military successes of Joseph’s descendants, pictured like a bull or a wild ox goring the nations to the ends of the earth. This tribe was divided into the two tribes of Manasseh, Joseph’s firstborn, and Ephraim, his younger son. They were the largest of the Northern tribes. Though Manasseh was the older son, Jacob gave Ephraim the blessing of the firstborn (Genesis 48:17-20). That was why Moses mentioned Ephraim first and credited myriads to him, and just thousands to Manassah. They are the myriads of Ephriam, they are the thousands of Manasseh.⁶⁹⁸ The tribes of Ephraim and Manassah were known for their fruitful lands, their large flocks and herds, and their military power.

Dear Heavenly Father, How great that a relationship with You is the greatest blessing. Praise You that You offer that relationship to all who choose to love and follow You. How awesome to have a heavenly Father who has such a great love for His children! See how glorious a love the Father has given us, that we should be called God’s children – and so we are ( John 3:1a)! Your love is something that no one can ever take from us. No matter the trial, You are right there with us (Hebrews 13:5).

How wonderful that Your children will get to spend all eternity enjoying Your love and loving You back! What joy it is to know that Yeshua is making an eternal home in heaven for all who love Him. In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you?  If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:2-3). Sometimes the days and years seem long, but earthly time is nothing compared to an eternity of joy and peace with You!  For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). How important it is to use our time on earth wisely to please You by reading Your word, talking to You, praising and worshipping You. I love to make time for You in my busy life, for You are most important! I love You. In Yeshua’s holy name and His power of His resurrection. Amen