goes to Egypt, the primeval place of God’s people’s enslavement and
perennial sign of the need for deliverance caused by human sin, so
that he may be called out from there to an exodus ordeal of
wilderness testing, leading to salvation for sinners, not only in
Israel but also in all nations.” (Richard B. Gaffin, Jr., in
Biblical Hermeneutics: Five Views,
beginning of the Decalogue (‘I am the Lord,
your God, who brought you up out of the land of Egypt, the house of
slavery’) comes to stand on a firm foundation when God the Father led
our King Jesus out of Egypt” (Jakob van Bruggen, Matteüs:
Het evangelie voor Israël,
p. 54, quoted by Richard B. Gaffin, Jr., in Biblical
Hermeneutics: Five Views, p.
also there is no doubt, but that God in his wonderful providence
intended that his Son should come forth from Egypt, that he might be
a redeemer to the faithful; and thus he shows that a true, real, and
perfect deliverance was at length effected, when the promised
Redeemer appeared. It was then the full nativity of the Church, when
Christ came forth from Egypt to redeem his Church.” (John
Calvin, Commentary on Hosea
Quotes from the Reflection for Trinity Presbyterian Church
“[W]hat really led the magi to the feet of Jesus was not astrological calculation, but the prophecies of God’s Word—the prophecies which spread abroad throughout the East the expectation of a Messianic king.” (J. Gresham Machen, The Virgin Birth of Christ, pp. 227–228).
story of the homage of the magi is thus not only a demonstration of
the fulfillment of the messianic prophecy of Mic 5:2 but also a
multilayered study of the fulfillment of scriptural models in the
coming of Jesus, with royal, messianic motifs at the heart of these
models.” (R. T. France, The Gospel of Matthew,
scribes had more and better information than the Magi did, but the
Magi acted on what they knew. They traveled to see the baby king….
They brought the most expensive gifts they could find. When they
arrived, they worshiped, then gave gifts. They knew little, but they
acted on what little they knew.” (Daniel M. Doriani, Matthew,
Vol. 1, p. 34).
From the Reflection for Trinity Presbyterian Church of the OPC.
a natural phenomenon the virgin birth is unbelievable; only as a
miracle, only when its profound meaning is recognized, can it be
accepted as a fact.” (J. G. Machen, The Virgin Birth of Christ,
Matthew presents the quotation [Isaiah 7:14] as his own editorial
comment rather than as part of the angel’s message to Joseph, he
expects his reader to incorporate this scriptural authentication for
Mary’s unique experience into their understanding of why Joseph
changed his mind.” (R. T. France, The Gospel of Matthew,
saves, he delivers us from sins. This deliverance consists of two
parts. Having made a complete atonement, he brings us a free pardon,
which delivers us from condemnation to death, and reconciles us to
God. Again, by the sanctifying influences of his Spirit, he frees us
from the tyranny of Satan, that we may live ‘unto righteousness,’ (2
Peter 2:24).” (John Calvin, Commentary on the Gospels at
Quotes from the Reflection for Trinity Presbyterian Church.
is narrating the record of the new age, the new creation, launched by
the coming death, and resurrection of Jesus Christ. And since Matthew
is narrating a genealogy of Jesus, it is likely that the Gen. 5:1
reference is uppermost in mind, and that Jesus is being painted with
the genealogical brush of Adam.” (G. K. Beale, A New Testament
Biblical Theology, p. 389).
purpose to present Jesus as standing squarely in the center of the
historical movement or revelation and redemption becomes more and
more conspicuous. . . . As Abraham’s seed and as royal son of
David’s line Jesus is seen to be no isolated figure, no mere
innovator, but one who can be adequately measured only in terms of
what has gone before.” (Ned B. Stonehouse, The
Witness of Matthew and Mark to Christ, p. 124).
tells us who Jesus is. Yet his nature is never separate from his
work, for he is the Savior for the nations. Matthew 1:1 introduces us
to the hero by stating his name and his origin. He is Jesus the
Savior, Christ the anointed, the son of Abraham, hence of both pagan
and Jewish lineage, he is the Son of David, the great king.”
(Daniel M. Doriani, Matthew,
Vol. 1, p. 5).
Quotes from the Reflection for Trinity Presbyterian Church.
makes the most use of the Old Testament, both in explicit quotations
and in innumerable allusions, so that it can be the first place
Christian turn to for guidance on use of the Old Testament. In that
capacity, it shows Christians how the old covenant promises are
fulfilled in the new and how the law of Moses exercises its authority
today. Thus Matthew may yet be the Gospel the church most depends
upon, if not for evangelism, then at least for the task of making
disciples.” “So the Gospel of Matthew doesn’t scratch every itch
of curiosity, but it does tell us what we need to know to come to
faith and to live for Jesus, Lord and Christ, son of Abraham and of
David, the God-man who gave his life as a ransom for many by dying on
the cross and rising that first Easter Sunday.” (Daniel M. Doriani,
Matthew, Vol. 1, pages xiii,
is not for the comfortable and respectable, but for those whom
conventional society would rather keep at arm’s length. The Pharisees
can only see their failures, but Jesus sees their need, and the fact
that they acknowledge it themselves gives him the opportunity to
fulfill his calling to ‘save his people from their sins’ (1:21)”
(R. T. France, The Gospel of Matthew,
have no reason to fear that Christ will reject sinners, to call whom
he descended from his heavenly glory. . . . [P]ardon is granted to
us, not to cherish our sins, but to recall us to the earnestness of a
devout and holy life.” (John Calvin, Commentary on the Gospels).
Quotes from the Reflection for Trihity Presbyterian Churrch: http://trinitynewberg.org/http:/trinitynewberg.org/reflections/good-news-by-a-follower-of-jesus
“The bride in Revelation 21:1ff. . . represents the end-time completion of the redeemed, believing community from throughout the ages, finally secured from and dangers and residing in the midst of God’s perfect, full presence. Therefore, the new Jerusalem of ch. 21 has its inaugurated existence throughout the ages in the true Israel of the OT age and the church of the NT age (the latter of which Gal. 4:21–31 and Heb. 12:22–23 testify to).” (G. K. Beale, The Book of Revelation, NIGTC, pp. 1045–1046).
is designed not only to assure us of God’s final purposes, but also
to increase our longing for him and the realization of his purposes.
The sureness of that final bliss comforts the saints during times of
temptation and persecution. It purifies our desires by directing them
to God and his glory. And then the tawdry counterfeits of this world
are seen to be what they are.” (Vern S. Poythress, The Returning
King, p. 192).
who overcome the dragon, the beasts, and the harlot through humble,
persevering faith are heirs of everything. The homestead they inherit
is not the first heaven and earth, sin-stained and curse-infected,
but the new heaven and earth in which every impurity, pain, and
sorrow has ceased to be.” (Dennis E. Johnson, Triumph of the
Lamb, p. 307).
Quotes from the Reflection for Trinity Presbyterian Church of the OPC.
immediate context of Isa. 40:3 is a good example of how inextricably
linked Isaiah’s restoration prophecies are with ideas of
reconciliation to and acceptance by God.” (G. K. Beale, A
New Testament Biblical Theology,
will again appear among men. This time, however, it will be an
eschatological coming, a revelation of the glory of God that
will display itself in His salvation.” (E. J. Young,
Commentary on Isaiah,
Vol. 3, p.30).
The next 101 Bible Study, meeting Friday, June 21, at 6:30 p.m. in the Astoria area, focuses on Isaiah 40. You are invited! Call 971/238-6101 for location.