Category: What do you think?

From the Old Testament to Matthew

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TEXAS GOSPEL VOLUNTEER

The transition from the Old Testament to the New Testament is marked by a period of approximately 400 years of seeming divine silence. After the prophet Malachi, there were no prophetic voices or explicit divine messages recorded in scripture. However, this era was far from uneventful; it was a time of significant transformation and change for the Jewish people and the world stage. Understanding this period is crucial for properly interpreting the New Testament.

During these 400 years, often referred to as the Intertestamental Period, the world underwent considerable shifts. The dominant powers of the Old Testament, the Medo-Persian Empire and Egypt, gradually faded in prominence. World power shifted westward, from Asia to Europe, and from the Medo-Persian Empire to Greece. By the time the New Testament begins, Rome had risen to become the dominant world power.

In 480 BC, Xerxes of Persia was victorious against the Greeks at Thermopylae. However, his defeat at the Battle of Salamis marked the end of the East’s bid for world dominion. In 333 BC, Alexander the Great emerged from the West, leading the united Greek forces to victory over the Persians at Issus. In 332 BC, Alexander visited Jerusalem and, after being shown the prophecies of Daniel that spoke of him, he spared the city. Following Alexander’s death in 323 BC, his empire was divided among his four generals. Judea, located next to Egypt, came under the rule of the Ptolemaic dynasty. In 320 BC, Seleucus, the founder of the Seleucid kingdom in Syria, attempted to take over Judea, turning the small country into a buffer state between Syria and Egypt.

In 203 BC, Antiochus the Great took Jerusalem, bringing Judea under Syrian influence. In 170 BC, Antiochus Epiphanes desecrated the temple in Jerusalem. In 166 BC, Mattathias, a priest of Judea, led a revolt against Syria, marking the beginning of the Maccabean period. This era was marked by immense suffering and heroism for the Jewish people. Judas Maccabeus, known as “the hammer,” organized the revolt. In 63 BC, Pompey of Rome took Jerusalem, placing the Jewish people under Roman rule, where they remained at the time of Jesus’ birth and throughout the New Testament period. In 40 BC, the Roman Senate appointed Herod as King of Judea, initiating the rule of a notoriously wicked family. In 37 BC, Herod took Jerusalem and killed Antigonus, the last of the Maccabean king-priests. In 31 BC, Caesar Augustus became emperor of Rome, and in 19 BC, the rebuilding of the Herodian Temple began. Jesus was born in Bethlehem in 4 BC.

During this period, several distinct parties emerged within Jewish society, none of which are mentioned in the Old Testament. The Pharisees were the dominant party, arising to defend Jewish traditions and practices against foreign influences. They were strict legalists, believed in the Old Testament, and were nationalistic in their politics, seeking to restore the kingdom to the line of David.

The Sadducees were composed of wealthy, socially minded individuals who sought to reject tradition. They were liberal in their theology, rejected the supernatural, and were closely akin to the Greek Epicureans, who believed in pursuing pleasure.

The scribes were professional expounders of the law, stemming from the days of Ezra. However, they became overly concerned with the letter of the law rather than its spirit. They possessed knowledge of the law but often failed to translate it into practical action.

The Herodians were political opportunists who sought to maintain the Herods in power.

This period also saw significant literary activity. The Old Testament was translated into Greek in Alexandria, Egypt, between 285 and 247 BC. This translation, known as the Septuagint, was used by Paul and quoted by Jesus. The Apocrypha of the Old Testament was also written during this era.

This period was marked by God’s silence, yet it was a time when He was preparing the world for the coming of Christ.

The four Gospels are directed to different groups of people. The Gospel of Matthew was written primarily for the nation of Israel, a religious people. The Gospel of Mark was directed to the Romans, who were men of action and believed in law and order. The Gospel of Luke was written to the Greeks, the thinking people. The Gospel of John, while written for believers, was indirectly aimed at the Orient, where people were seeking deliverance.

The Gospel of Matthew, written by a publican named Matthew, was originally written in Hebrew for the nation of Israel. God prepared the nation for the coming of Christ.

The Gospel of Matthew is a key book because it connects the Old Testament prophecies and moves into the New Testament. Matthew mentions the church by name, unlike the other Gospel writers.

The Gospel presents the program of God, the kingdom of heaven. The term “kingdom of heaven” is specific to this Gospel, appearing 32 times, and the word “kingdom” appears 50 times. Understanding the phrase “kingdom of heaven” is essential for interpreting this Gospel and the Bible. The kingdom and the church are not the same, but the church is in the kingdom. The kingdom of heaven is the reign of the heavens over the earth.

The theme of this Gospel is the Lord Jesus, who will establish the kingdom on earth. The three major discourses in Matthew concern the kingdom. The Sermon on the Mount presents the law of the kingdom, the mystery parables in Matthew 13 concern the kingdom, and the discourse in Matthew 24-25 looks forward to the establishment of the kingdom on earth.

The movement in the Gospel of Matthew includes the person of the king, the preparation of the king, the propaganda of the king, the program of the king, the passion of the king, and the power of the king.

Overcoming Shame Through Jesus’ Grace

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TEXAS GOSPEL VOLUNTEER

There is hardly anything more emotionally and spiritually crippling than shame. It clings to us, whispering lies about our worth, our failures, and our standing before God. Shame robs us of joy, poisons our peace, and makes love seem distant. It convinces us that we are unworthy, that we stand forever on probation before God, always at arm’s length, never truly accepted. We begin to see Him not as a loving Father but as an ill-tempered celebrity—someone to be respected, perhaps, but not approached too closely.

But Jesus came to set us free.

Consider the story of the woman caught in adultery. She was dragged into the public square, exposed before the crowd, her shame laid bare for all to see. The religious leaders, eager to trap Jesus, demanded a verdict: “The Law of Moses commands us to stone such a woman. What do you say?”

Jesus said nothing at first. Instead, He bent down and wrote on the ground. What did He write? We do not know. Some have speculated that He traced the commandments, or perhaps the sins of her accusers. Whatever it was, the silence stretched long enough for the weight of the moment to settle. And then He stood and spoke:

“Let him who is without sin among you be the first to throw a stone at her.”

One by one, the stones fell from their hands. The oldest left first, their years making them more keenly aware of their own sinfulness. Soon, only Jesus remained. He, the only sinless One, the only one truly qualified to condemn her, looked at the woman and asked, “Where are they? Has no one condemned you?”

“No one, Lord.”

“Neither do I condemn you. Go, and from now on sin no more.”

These are the sweetest words a sinner could ever hear. Neither do I condemn you. This is not because Jesus dismisses sin. No, sin is real. It is ugly. It is destructive. But He could speak those words of mercy because He would soon take her condemnation—and ours—upon Himself. The sinless One would carry our guilt to the cross. He did not pick up a stone that day; instead, He picked up a cross.

But His grace is not an invitation to continue in sin. “Go, and from now on sin no more.” He calls us out of shame, not so that we can return to what bound us, but so that we can walk in freedom. Grace is not a license to sin; it is the power to leave it behind.

The invitation stands for all of us. We do not have to live in shame. We do not have to remain in condemnation. Jesus has made a way. Let us run to Him, draw near to His throne of grace with confidence, receive His mercy, and find the strength to live in the freedom He has won for us.

For those who come to Him, there are no stones—only grace.

The Struggle Against Sin in Christian Life

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TEXAS GOSPEL VOLUNTEER

A true follower of Christ detests sin. It disrupts worship, damages relationships, and obstructs the path to holiness. Sin is the greatest enemy of a believer. Although Jesus has removed both the power and the penalty of sin through His sacrifice on the cross, its presence remains a daily struggle. The Bible tells us in Romans 8 that those who live according to their sinful nature will face death, but those who, through the Holy Spirit, reject sinful actions will experience life.

This process, known as putting to death the deeds of the body, requires a daily commitment. A Christian must intentionally seek holiness, pursue righteousness, and resist the devil. This means actively looking for the way out of temptation whenever it arises, as Scripture promises there is always an escape (1 Corinthians 10:13).

Though believers are covered by Christ’s righteousness, they still live in a fallen world. The full redemption of the body has not yet taken place. Paul describes this struggle in Romans 7, explaining that while his spirit delights in God’s law, another force within him still desires sin. This inner battle leads him to cry out, “O wretched man that I am!”

Victory over sin is only possible through the Holy Spirit, the guidance of God’s Word, and a heart motivated by love for the Lord. The key is what fills the mind. As David wrote in Psalm 119:11, “I have hidden your word in my heart that I might not sin against you.” Immersing oneself in Scripture strengthens the believer’s resolve, allowing them to honour God and reject sin daily.

The Challenge of Controlling Our Speech

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TEXAS GOSPEL STAFF

Many people underestimate how powerful their words can be. The biblical writer James understood this deeply, pointing out in his letter that humans struggle to control their speech (James 3:8). This observation remains relevant today, as we witness how careless words continue to create rifts between friends, families, and communities.

The impact of harmful speech spreads rapidly through communities, much like a wildfire through dry brush. Harsh words, gossip, and lies can poison relationships and create wounds that take years to heal. However, this doesn’t mean we should give up trying to speak carefully.

The key to speaking wisely lies not in focusing on the words themselves, but in examining what drives them. Our speech patterns mirror our inner thoughts and feelings. Pure hearts produce uplifting conversation, while troubled hearts generate destructive communication.

By concentrating on developing positive internal qualities, we naturally improve how we communicate with others. The solution isn’t about forcing ourselves to speak differently, but about transforming our hearts, which then influences our words.

Finding Freedom from Shame through Faith

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TEXAS GOSPEL VOLUNTEER

Shame can be emotionally and spiritually crippling, distorting one’s self-perception and beliefs about God, potentially leading to self-condemnation and a sense of permanent probation. Acknowledging the presence of sin is essential in addressing shame.

Instead of focusing on the faults of others, we should look inward, recognize the need for mercy and grace, and drop the metaphorical stones.

1 John 1:9 tells us, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness”.

The message of release from condemnation offers hope and transformation through faith in Jesus. It does not excuse sin but calls for repentance and a changed life empowered by the Spirit of God.