CSSA 3-4-327 - JESUS IS BAPTISED AND TEMPTED

327. JESUS IS BAPTISED AND TEMPTED

"This is my beloved Son, in whom I am well pleased"

We have come to the point of time when Jesus is ready to be reveal ed publicly to Israel. His personal preparation at Nazareth for this work is complete and at the same time the people are being prepared for this appearance by the preaching of his cousin, John the Baptist. The aim of this lesson is to see the example that the Lord set before us in the matters of baptism and temptation.

Matthew 3; 4:1-11

JOHN'S CALL TO REPENTANCE (Matt. 3:1-6).

John the Baptist was very similar in appearance and disposition to his famous precursor, Elijah. Both were clad in the rough clothing that marked out prophets, and were stern and abrupt in manner (vv. 3-4; 2 Kgs. 1:8). John's purpose was to quicken the minds of the people of Israel so that they might be ready to receive the word of the Kingdom from their Messiah. The people had become complacent and ritualistic in their approach to Yahweh and needed to change their hearts in order that the seed of the gospel might take root in fallowed ground (v. 3). John's message came from Isaiah 40:3-8. He was the voice of one crying to the wilderness of hearts before him, for men to renounce their waywardness, confess their sins and be baptised to acknowledge their condition. The Glory of God was about to be revealed. In preparation God required acknowledgement from the people that "all flesh is grass, and all the goodliness thereof is as the flower of the field" as the basis for repentance. John's preaching was effective and widespread (v. 5), for even the leaders, the Pharisees and Saducees, came to hear him.

JOHN'S FORTHRIGHTNESS AND HIS PROPHECY (Matt. 3:7-12).

John was fearless and direct in his denunciation of the rulers of Israel. He called them "vipers" and the seed of the serpent. They cer tainly were shown to be such by subsequent events (Isa. 59:2-8). It was no good relying as they did, on fleshly genealogies, stretching right back to Abraham, because the very point of John's message was that "ALL flesh is grass." "God is able of these stones to raise up children unto Abraham" (v.9). It was appropriate that John should have preached in the same area where Joshua crossed the River Jordan for there Joshua set up stones to memorialise God's provision for His people and there Israel was circumcised, thus repudiating the "flesh" (Josh. 4:20; 5:8-9). The axe of divine judgment was soon to cut down those trees that did not bring forth good fruit and John vigorously warned them that their self-righteous hypocrisy was not hidden from God's eyes. He told them plainly "Bear fruit that befits repentance" (v. 8 RSV). But John was the forerunner of Messiah and, as such, the central theme of his preaching concerned "one mightier than himself" who was about to be revealed. John's baptism revealed flesh for what it is, but this one to come was to set before them the choice € the power of the Holy Spirit or judgment: the wheat he would gather to himself, but those of no substance would be like chaff burnt with unquen chable fire (v. 12). Judgment for rejection would bring desolation and dispersion, but for the moment the choice lay before them.

THE BAPTISM OF JESUS (Matt. 3:13-15).

John's baptism was one of repentance from sins, so when Jesus came to him, John protested that he had "need to be baptised" by Jesus rather than vice versa (v. 14). Jesus, however, insisted that John baptise him, saying, "thus it becometh us to fulfil all righteousness" (v. 15). Why was this so? Jesus certainly had no sins to confess, but he knew and recognised the nature that he bore, in common with all humanity. In being baptised he acknowledged that God is righteous whereas "ALL flesh is grass". Though personally sinless, his flesh would pass away like any other man's, unless sustained by the Word of God. We, too, acknowledge this principle when we are baptised. Not only do we receive forgiveness through God's mercy, but we acknowledge the justice of God in requiring that human nature with its tendency to evil must be put to death (Rom. 3:23-26; 6:6-7). If Jesus considered it necessary to be baptised, how important must it be for each of us to diligently consider this matter, especially as we, unlike him, are in need of forgiveness.

THE RESPONSE FROM HEAVEN (Matt. 3:16-17).

There followed immediately upon Jesus' baptism, the confirmation of his position as Messiah, for the Spirit of God came upon him (v. 16). John had been told by God that this would be the sign identify ing the Messiah (Jn. 1:32-33). The dove was not the only indication given € a voice from heaven also proclaimed the words, "This is my beloved Son, in whom I am well pleased" (v. 17). Thus began the ministry of the Son of God. He was heralded by these unmistakable signs, and the words which followed left no doubt that he was the Messiah of Israel.

THE TEMPTATION IN THE WILDERNESS (Matt. 4:1-11).

Hundreds of years before, God had tried his national son, Israel, for forty years in the wilderness. That "son" had failed Him. Now His only beloved Son was about to be tempted in all points "like as we are, yet without sin" (Heb. 4:15). This time the victory would be God's and the way opened to bring many sons to glory. Jesus was tempted in the three ways that sin arises, "the lust of the flesh, and the lust of the eyes, and the pride of life" (1 Jn. 2:16). He overcame all these suggestions of the tempter and so honoured God. The 'second Adam' succeeded where the first failed, for in the garden of Eden these very same desires caused the downfall of Adam and Eve. The table that follows compares these incidents.

The replies of Jesus all came from the book of Deuteronomy. This shows that Jesus was thinking of the experiences of Israel in the wilderness and the reproofs and exhortations Moses gave them because they failed. Jesus heeded these lessons and, through the strength derived from His Father, overcame those weaknesses common to us all.

APPEAL TO THE LUST OF THE FLESH: STONES INTO BREAD (Matt. 4:2-4).

Jesus had been in close communication with his Father and had been fasting for forty days and nights. This number forty is significant for it relates to probation and testing (cp. Num. 14:33-34; Jonah 3:4-10). Jesus would have been exceedingly hungry and the first suggestion by the temp ter played upon this fact. The tempter wanted Jesus to demonstrate that he was indeed the Son of God and that he could satisfy the needs of the flesh by turning the stones into bread. But Jesus recalled that God had caused Israel to "suffer hunger" so that they might learn to place their trust in Yahweh and not in the power of the flesh (Deut. 8:3). God's Spirit was not given in order to satisfy personal desires. Jesus' mind cen tred on the words of Moses as he remembered that God had led Israel in the wilderness that he might "prove them to know what was in their heart, whether they would keep his commandments or not" (Deut. 8:2). His answer and his rebuttal of the temper € "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" € demonstrated that his food and drink was the Word of God and that he would not be deflected from his purpose (v.4).

APPEAL TO THE PRIDE OF LIFE: CAST THYSELF DOWN FROM THE TEMPLE (Matt. 4:5-7).

The tempter then took a different approach by appealing to Jesus to demonstrate that he was the Son of God by jumping off a pinnacle of the temple and being rescued by the angels. Why, did not the Psalmist prophesy that the angels would "bear thee up lest at any time thou dash thy foot against a stone" (Ps. 91:11-12)? But the tempter misap plied the Psalm. Jesus was not deceived by this guise. He knew that the Psalm set clear limitations on how God would protect him. The Psalmist stated that God's protection was afforded because he had placed his trust in God and not in the ways of the wicked (Ps. 91:2-4, 8-10). To use this protection to demonstrate fleshly pride was against the whole spirit of the Psalm. Again the mind of Jesus went to Israel in the wilderness. At Massah and Meribah Israel were thirsty and began to murmur and doubt the presence of Yahweh: "Is the LORD among us or not?" (Ex. 17:7). They had issued a challenge to God, and by seeking to impose on Him a mode of behaviour which they had devised they were making God subservient to their own wills. They were telling God what to do, on pain of their disbelief in Him, if He did not do it. As the supreme reality of the universe, it is not God but men who are to be put to the test, for as Exodus 15:25 says: "there HE proved THEM". God is not to be made subject to men's desires: they are to be conformed to Him, not He to them. It was this lesson which Moses distilled from this ex perience when he reviewed their history at the end of their wanderings (Deut. 6:16). In his answer to the second temptation, therefore, Christ vindicated the supremacy of God by refusing to make God's will serve his own "Thou shalt not tempt the Lord thy God". He knew that God was with him € at his recent baptism God's power had come upon him and His voice had spoken approval of him € and to have required further confirmation was tantamount to disbelief on his part and a temptation of God.

TO THE LUST OF THE EYES: THE GLORY OF THE KINGDOMS (Matt. 4:8-10).

Finally the tempter portrayed to the eyes of the Lord the glory of the kingdoms of the world, promising them to him if he would submit to him € all these will I give if you will fall down and worship me" (v 9). Jesus could have immediately received universal dominion without sufferings and the cross. But he knew that the cross had to come before the crown. Again there was no hesitation in his decision. He remembered again the words of Moses to Israel that Yahweh had given them the victory and had brought them to the promised land. There was nothing to be gained by Israel worshipping the gods of the nations around them, for their strength and victory lay with Yahweh (Deut. 6:10-15). Israel failed in this matter, but Jesus accepted the purpose of Yahweh with him, despite the sorrow and suffering. He would not yield to a more comfortable way and so, he replies, "thou shalt worship the Lord thy God, and him only shalt thou serve" (Matt. 4:10; Deut. 6:13). The tempter now left Jesus "for a season" and the angels of God came "and ministered unto him" (v.11). We can but faintly imagine the sweet communion involved, as the angels strengthened Jesus in mind and body for the days yet to come.

OVERCOMING TEMPTATION.

This record of the temptation of Jesus helps us in our endeavours to overcome our own temptations. James reminds us that "every man is tempted when he is drawn away of his own lust, and enticed" (Jas. 1:14-15). When the tempter came to Jesus, the Lord dismissed his sug gestions and caused his mind to dwell upon the lessons Moses impress ed Israel with before he died. From this record he gained strength and the answer to the tempter's suggestions. There are important lessons here for us. The way to overcome temp tation is to think Upon God's word and it will give us strength of con viction and the answers to our problems. Prayer to our Father in heaven will also greatly assist. As John says, "This is the victory that overcometh the world, even our faith" (1 Jn. 5:4). That faith is developed by absorbing the Word of God and the mind of Christ, so that temptation will find no idle thought upon which it can feed. Our minds are always active and thoughts of all kinds are constantly being generated. How are we going to keep the stream of thought pure? Jesus, like the Psalmist, meditated day and night on the Law of Yahweh (Ps. 1:2). Good thoughts will displace evil thoughts by pro viding no room for them. Thus the apostle encourages us to think positively: "whatsoever things are true... honest... just... pure... lovely € of good report: if there be any virtue, and if there be any praise, THINK ON THESE THINGS" (Phil. 4:8). Our victory over temptation, like Jesus' victory, begins in the mind.

LESSONS FOR US:

• The message of John the Baptist has particular relevance in our generation. Today man is puffed up in vanity and we need to ap preciate that "all flesh is grass" (1 Pet. 1:23-25; Jas. 4:13-17).
• Jesus' coming brought judgment; men would either choose to serve him or be rejected. With Christ at the door we have the same choice and sense of urgency. Let us choose the power of God in His word and develop His character (2 Pet. 3:11-14; Lk. 21:34-36).
• Jesus considered it necessary to acknowledge God's righteousness in baptism. How much more necessary is it for ourselves, needing as we do, the forgiveness of God as well (Acts 2:37-38; 19:1-5).
• Jesus overcame the suggestions of the tempter because his mind was immersed in the Word of God € "Let this mind be in you which was also in Christ Jesus" (Phil. 2:5-11).

REFERENCE LIBRARY:

"The Story of the Bible" (H. P. Mansfield) € Vol. 8, Pages 69-89

"A Life of Jesus" (M. Purkis) € Book 2, Chapters 3, 4

"Nazareth Revisited" (R. Roberts) € Chapter 11

PARAGRAPH QUESTIONS:

1. What did Jesus mean when he said to John the Baptist: "Thus it becometh us to fulfil all righteousness"?
2. How was Jesus shown to be the Messiah at his baptism? How did John recognise him as such?
3. What are the three ways that the apostle John says sin arises? Con nect these three ways with the threefold temptation of Jesus.
4. Outline the main purpose of the ministry of John the Baptist.

ESSAY QUESTIONS:

1. Why was Jesus baptised? Mention in your answer why it is also necessary for us to be baptised.
2. How does Jesus contrast with Adam and Eve and with Israel in the matter of his temptation?
3. How was Jesus able to overcome in the Temptation? What lessons can we learn from His example?