For the Glory Lord Jesus Christ

Accurate

Claiming to obey the moral law and simultaneously breaking it is sin.

On Matthew 1

Several theories address these questions. One popular theory is that, while Matthew provides the genealogy of Joseph and his father Jacob, Luke details the genealogy of Joseph's father-in-law Heli. Thus, Matthew focuses on Jesus' royalty lineage, rather than precise biological line (that possibly used by Luke) which he did not have access to. McLaughlin argues that because Jeconiah must be counted in two different groups in order to make the "fourteen generations" of 1:17, the genealogy here must be seen, not as a historically complete list, but as a literary device intended to highlight four significant events in Israelite history: the covenant with Abraham, the covenant with David, the Babylonian exile, and especially the reign of the messiah, which is the subject of the rest of the Gospel.

Rom 9:12 UDB the children had not yet done anything good or bad, God said to Rebecca, "The older one will serve the younger one, contrary to normal custom." God said this in order that we might know this: That when he plans to do something, he chooses the people because he wants to choose them, not because they have done anything for him.

The perfection is not about justification

1Pe 5:10 UDB God is the one who kindly helps us in every situation, and he is the one who chose us to share his eternal glory in heaven because we are joined to Christ. And after you have suffered for a while because of things that people do to harm you, he will remove your spiritual defects, he will strengthen you to trust him more, and he will support you in every way.

7 C Jesus as the Good Shepherd who lays down his life for the sheep (10:1-21)

The Place of 10:1-21 in the Narrative:

The location of this story has often disturbed commentators who fail to see links with what precedes and what follows. Recall that we mentioned at 9:1 that Jesus was still in Jerusalem in the 2-month period between the Feast of Tabernacles and the Feast of the Dedication (10:22). It seems very clear that 10:1-21 is to be related to the preceding: no new audience is mentioned or suggested; it seems evident (10:1) that Jesus is continuing his remarks to the Pharisees with whom he had been speaking in 9:41. This is further indicated by 10:21, where some in the audience even recall the healing of the blind man, while others repeat the charges of demon-possession that have been made of Jesus in chapter 8.

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It is true that there is an abrupt change of topic between chapters 9 and 10, from "light" to "sheep and shepherd," but although the imagery has changed, 10:1-21 is still a polemic against the Jewish leaders, who are to be identified with the "thieves and robbers" of 10:1 and following. In fact, chapter 9 has provided a perfect illustration of these very actions: instead of properly caring for the man born blind, the Pharisees have thrown him out (9:34). Jesus, in contrast, as the good Shepherd, found him (9:35) and led him to safe pasture. Just like the sheep in 10:4-5 will not follow a stranger because they do not know his voice, so the man born blind refused to listen to the Pharisees, but turned to Jesus, an illustration of the sheep who recognize the voice of their true master.

But what about the relationship of 10:1-21 to the incidents at the Feast of the Dedication following (10:22-31)? Note that 10:26-27, spoken by Jesus at the Feast of the Dedication, recall this section. Also, the Feast itself recalled the rededication of the Temple by Judas Maccabeus in 165-164 BC when he drove out the Syrians who had