BIBLE IN TEN

Matthew 4:5

Sunday, 15 September 2024
 
Then the devil took Him up into the holy city, set Him on the pinnacle of the temple, Matthew 4:5
 
“Then the Traducer, he takes Him to the holy city and stands Him upon the winglet of the temple” (CG).
 
In the previous verse, Jesus answered the tempter concerning commanding the stones to become bread. Rather, Jesus quoted Deuteronomy concerning living by the word of God. Now, the second temptation begins, saying, “Then the Traducer.”
 
As in Matthew 4:1, the word is a definite article followed by an adjective – “the devilish.” However, it is referring to the devil. But that is a transliteration to some extent. The meaning is a slanderer or traducer. His continued target is Jesus as he intends to destroy Him before He can be any real threat to him. Therefore, it next says, “he takes Him to the holy city.”
 
The holy city is Jerusalem, the capital of the holy land as noted in Zechariah 2:12 where it is called admath ha’qodesh, ground the holy. Calling it the holy city is unique in the gospels to Matthew. It is seen here and in Matthew 27:53. The term is used in Revelation when referring to Jerusalem in Revelation 11:2 and the heavenly Jerusalem in Revelation 21:2.
 
There, in the holy city of the holy land, the Traducer takes Jesus to the holiest place in the holy city. Matthew records this saying, “and stands Him upon the winglet of the temple.”
 
Most translations say “pinnacle,” but the word is pterugion, a winglet. This word comes from pterux, a wing. That, in turn, comes from the verb petomai, to fly. One can get an etymological hint of our word pterodactyl from these words.
 
As for this winglet, Thayer’s Greek Lexicon cites Eusebius saying it was the top of the temple. Also “some understand this of the top or apex of the sanctuary..., others of the top of Solomon's porch, and others of the top of the Royal Portico.”
 
The idea of a wing probably means a projection like a wing, meaning something like the apex of a roof or gable. Being used with the article, “the winglet,” it was something understood to be noticeable to all. Thus, the word “pinnacle” may be correct. However, because of the dispute, a literal translation is preferred, winglet. Whatever the exact meaning, it would be a high point from which the Traducer will make his second attempt against Jesus.
 
Life application: The Traducer is there to tempt others into sin. This is his thing, and he will continue to do this right up until the point in time recorded in Revelation 20 –
 
“Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. 2 He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; 3 and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.” Revelation 20:1-3
 
What this means is that there will be no relief from his machinations during our lifetime. Believers in Christ will either die or be raptured before his temptations cease for a thousand years. If you think that having a victory over his temptations is the end of the deal, think again. He didn’t stop after his first attempt at Jesus, and he will continue to tempt you as well.
 
When Paul tells us to put on the whole armor of God, he doesn’t mean from 9 am until 3 pm. He certainly means all day every day. Temptations are sure to come, but because Jesus has prevailed, we will also prevail through Him. Until that day, we need to be sure to prepare ourselves constantly for whatever this evil entity will throw at us, especially in our times of weakness –
 
“Finally, my brethren, be strong in the Lord and in the power of His might. 11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.”
 
Take time to read the rest of Paul’s words in Ephesians 6:14-20. It will take you just a moment. As for the devil, after the thousand years, he will be released to give grief to the world one last time. But his end will come –
 
“The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.” Revelation 20:10
 
Lord God, You have a plan that is being worked out, slowly and methodically in the stream of human existence. Thank You for the assurance we possess, knowing You have all things under control. We know this is so because Your word tells us it is. Thank You for this advanced notice that everything will turn out right in the end. Amen.
 

Matthew 4:4

Saturday, 14 September 2024
 
But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’” Matthew 4:4
 
“And having answered, He said, ‘It has been written, “Not upon mere bread - the man - he shall live, but upon every word coming out through God’s mouth”’” (CG).
 
In the previous verse, the tempter tried to prompt Jesus to command that the stones become bread. Now, in response to that, we read, “And having answered, He said, ‘It has been written.’”
 
Jesus defaults to the word of God. The tempter tried to get Jesus to lose His footing and slip up, but in order to remain on firm ground, He simply went to the book of Deuteronomy. He will do this in all three temptations.
 
The words in the Greek are in the perfect tense. It was written and what is written is authoritative and binding. It is of note that the very first words recorded as coming from His mouth after the initiation of His ministry through the rite of baptism rests on the absolute authority of Scripture. The words are written, they are unchanging, and they are obligatory.
 
The book of Deuteronomy comes at the end of the forty years of Israel wandering in the wilderness as they prepared to enter into Canaan through the Jordan River that would be cut off for them to cross over.
 
Likewise, citing the word by Jesus comes at the end of His forty days of testing in the wilderness in preparation for His ministry, which will culminate in His death, symbolized by the cutting off of the Jordan.
 
Jesus doesn’t argue with Satan. He doesn’t respond to the statement “If you are the Son of God,” nor does He say that He was appointed by a voice from heaven, as if it gave Him the authority to do certain things. Instead, He cites Scripture beginning with the words “Not upon mere bread - the man - he shall live.”
 
Jesus is citing Deuteronomy 8:3. The NKJV translates it loosely, but it is still understandable –
 
“So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord.” Deuteronomy 8:3
 
The translation from the Greek is not that far from the Hebrew, which says, “not upon the bread to separation [meaning alone] lives the man.” In this, there are two articles that should be considered, “the man,” and “the bread.” The Lord is teaching “the man,” meaning the Adam in every man, that he shall not live on “the bread” alone.
 
In providing the manna, the Lord was showing that what He spoke is what comes to pass. To eat, then, isn’t what ultimately sustains a person. That which has come to pass – meaning anything that we see, feel, eat, smell, and so on – came to pass because the Lord spoke it into existence.
 
The manna is a demonstration of this. It never existed, nobody ever knew of it, and yet it appeared. As it came at the command of God, just as the universe came at His command, then the truth is that man lives not by bread that is a result of the command, but from the spoken word (the command) itself. And that command is next explained by the words, “but upon every word coming out through God’s mouth.”
 
Again, the Hebrew reads, “for upon all outgoing of mouth Yehovah lives the man.” What the Lord speaks (the outgoing of His mouth) is what sustains the man.
 
Israel had the manna, and yet they continued to complain against the Lord. Jesus, understanding that the manna only existed because the word caused it to exist, conveyed to the tempter that the bread was only a part of God’s proclamation.
 
For Him to command the stones to become bread in order to satisfy His personal hunger would be to not rely on all that proceeds from the mouth of God. But later, we will see that the manna was only a shadowy type of Christ Himself – the Word of God –
 
“And Jesus said to them, ‘I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.’” John 6:35 
 
As Christ is the Word of God, He is everything that is needed to have life. The bread of the world can sustain life, but it cannot make man live. God, who gave the manna in the wilderness, showed that He can sustain a man apart from the common food of man. As He can do this, then He can make man live. How does the man live? He lives through Christ.
 
Jesus doesn’t normally cite a lot of Scripture to the people in His ministry as recorded in the gospels. Rather, He says things like, “I say unto you.” However, because He is establishing His state as a Man totally dependent on the Father, He defaults His words to Scripture when responding to the tempter.
 
His life would be lived wholly in accord with the word of God while at the same time conveying new information to the people who would follow Him.
 
Life application: Jesus has fulfilled the Law and the Prophets, meaning the entirety of the Old Testament law which came with the promise of life for the man who would keep them. That is seen in Leviticus –
 
“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5
 
Because Jesus fulfilled the law perfectly, life is found in Him. Now, when we put our trust in His completed work, that life is imparted to us. It is no longer a consideration that we must fulfill the law. Rather, it is fulfilled, and it is now set aside in Christ. Our work is not found in Moses. Instead, Jesus says, “This is the work of God, that you believe in Him whom He sent” (John 6:29).
 
God directs us to Jesus, not to the law. He asks us to trust Him, not self. Be sure to get this right. An eternity of difference for the human soul is tied up in where we will trust. Come to Christ and be freed from the burden of the law!
 
Lord God, we are so thankful to You for the giving of Christ Jesus. He has done what no man could do. He has fulfilled the law and introduced a New Covenant where we are saved by grace through faith. Thank You, O God, for Jesus Christ our Lord. Amen.
 

Matthew 4:3

Friday, 13 September 2024
 
Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.” Matthew 4:3
 
“And having come, the one tempting, he said to Him, ‘If Son – you are – of God, speak, that these stones – they might become bread’” (CG).
 
The previous verse noted that after forty days and forty nights of fasting, Jesus was hungry. Because of that weakened state, it next says, “And having come, the one tempting.”
 
The idea of “having come,” is one of nearness. The tempter came near to Jesus, but this does not mean he came physically. The Lord would speak to the prophets of old so that they audibly heard Him, but there was no physical presence. Likewise, Peter says this –
 
“Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. 9 Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.” 1 Peter 5:8, 9
 
There is nothing to suggest that the tempter appears to people in a visible form. Rather, a spiritual battle is what believers are engaged in. As for the word “tempter,” it is the same word just used in verse 4:1, peirazó. At that time, it was translated as “test,” rather than tempt.
 
Jesus went through an extended period of testing which now culminates in being tempted by the tempter. As noted, HELPS Word Studies says, “Context alone determines which sense is intended, or if both apply simultaneously.”
 
Jesus will be tempted in three ways that practically mirror what happened with Adam in the Garden of Eden. That begins with the words, “he said to Him, ‘If Son – you are – of God.’”
 
The word Son is in the emphatic position, and thus, the temptation is based on that premise. As for the word “if,” the Greek word is ei. It does not suggest any doubt. Rather, the words presume that Jesus is the Son of God. It would be like someone saying to a very strong person, “If you are so strong, why don’t you use your strength in this case?”
 
The tempter fully realizes that Jesus is the Son of God and is working out his temptation based on that premise. And so, he continues with the words, “speak, that these stones – they might become bread.”
 
Here, the word stones is plural. In Luke 4, it is singular – this stone. It may be that the words were first stated in general. Look around you at all these stones (the area is a very rocky place). With that, the tempter may have focused on a single stone that looked exceedingly like a loaf of bread, highlighting the temptation and tempting Jesus even further, “This one! Look at how tasty it could be... go ahead and command it!”
 
As for the temptation, in the garden, the devil said to the woman, “For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5). The tempter knows that Jesus is like God because He is the Son of God, and so instead of tempting Him with becoming like God, He tempts Him with what God can do.
 
However, this is testing of Jesus’ humanity, not His deity. In other words, it says in Hebrews –
 
“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. 16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” Hebrews 4:14-16
 
The devil gained possession of the rights to mankind by causing man to sin. If Jesus the Man were to prevail over the tempter and to also fulfill God’s law as a Man, that right would be restored to Him. If Jesus, however, were to rely on His deity to overcome the works of the devil, there would be no transfer of rights.
 
The story of Ruth gives detailed insights into this transfer of rights between people. Sin is what necessitated Jesus’ incarnation. His state as a Man who can regain the right to humanity is what is under consideration.
 
The age-old question of “Could Jesus sin?” is what is brought into focus here. This is known as the doctrine of impeccability. The tempter obviously felt He could. The account of Jesus’ life, however, bears out that He did not.
 
Going back to Matthew 3:17, the voice from the heavens audibly proclaimed that Jesus is God’s Son of whom God had approved. Looking around at all of the stones in His extreme hunger, it would have been an enormous temptation to appease Himself by using His divine power to satisfy His human needs. But it would have marred the entire purpose of His incarnation.
 
Therefore, He resisted the temptation, as will be seen in the coming verse.
 
Life application: Jesus prevailed over the temptation before Him. In our faith in Jesus, we are brought into a state of salvation because we transfer our headship from Adam to Him. The authority the devil possesses over humanity is broken through our faith. However, our trials do not end. In fact, they often become more pronounced –
 
“For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know. 5 For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain.” 1 Thessalonians 3:4, 5
 
The devil understands our new position in Christ, and he wants nothing more than to disarm our power in Him. The power we are given is our faith. And our faith leads us to share with others the faith we possess. Paul continues –
 
“But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you— 7 therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith. 8 For now we live, if you stand fast in the Lord.” 1 Thessalonians 3:6-8
 
If our faith is weakened, then our testimony is weakened. When that happens, we are no longer telling others about Jesus, and souls that could be transferred from Adam to Jesus will never hear the gospel. The devil did not want Jesus to prevail because he hates humanity and wants nothing more than for it to be eternally condemned. However, Jesus prevailed, and His offer stands for all people to receive. But this is only going to come about by people of faith telling others the good news.
 
Let us hold fast, remain strong in the faith, and rely wholly on the strength of the good news of Jesus Christ to carry us through our lives as we continue to boldly proclaim what we know – for the salvation of others and to the glory of God.
 
Lord God Almighty, give us the strength, wisdom, and endurance to continue in our faith all of our days so that we will boldly and effectively tell others about the goodness of God in Christ. May it be so, to Your glory. Amen.
 

Matthew 4:2

Thursday, 12 September 2024
 
And when He had fasted forty days and forty nights, afterward He was hungry. Matthew 4:2
 
“And, having fasted forty days and forty nights, afterward He hungered” (CG).
 
In the previous verse, it noted that Jesus was led by the Spirit into the desolate where He was to be tested by the Traducer. Next, it says, “And, having fasted.”
 
The word is nésteuó, to fast or abstain from food. Strong’s adds in a note that such a fast is connected to religion. In other words, it is a period of self-denial to meet a set religious purpose. This word concerning fasting is mentioned eighteen times in the gospels, speaking to Israel under the law. It is almost mentioned twice in Acts 13 –
 
“Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord and fasted [nésteuó], the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” 3 Then, having fasted [nésteuó] and prayed, and laid hands on them, they sent them away.” Acts 13:1-3
 
This same word, nésteuó, is also used in some manuscripts in 1 Corinthians 7:5. Of this Spirit-led but self-imposed fast, it next says that it was for “forty days and forty nights.”
 
The words are drawn in parallel to two accounts from the Old Testament. The first is when Moses fasted for this period on two separate occasions, found in Exodus 24:18 & again in 34:28. These periods are repeated in Deuteronomy 9:9-18. The second is at the time of Elijah in 1 Kings 19:8 as the prophet went to Horeb, the same location where Moses had twice fasted while receiving the law.
 
It is not uncommon to read that the number forty here is a round number. Unlike the number 10, which is at times used idiomatically to signify an indeterminate period or set of events, there is nothing to suggest this with the period now being set forth. The narrative indicates forty days and forty nights is the amount of time Jesus fasted. Stating both days and nights highlights this. This is especially so because it was not forty days where He broke His fast each evening, but an entire cycle of time inclusive of both days and nights.
 
In the parallel account in Luke, it notes that Jesus’ testing was throughout this entire period. There it says, “days forty being tested by the devil.” Therefore, what this appears to mean is that the fasting itself was a part of the testing. In both accounts, only after it notes that He was hungry is the active trial by the devil then noted.
 
Jesus was led by the Spirit into this time of testing, the entire time of which is a testing by the devil. Because of this, one can see the logical reason why translating the word peirazó from the previous verse as “test” rather than “tempt” is preferred. God does not tempt anyone to sin (James 1:13 – where the same word peirazó is used, but obviously with a different intended meaning). Jesus was tested during His Spirit-led time, and we likewise are tested in our lives at times.
 
Therefore, even if the devil tempted Jesus after His fasting, the entire period is better described as one of testing, not temptation. As for Jesus’ time of forty days and forty nights, it next says, “afterward He hungered.”
 
Such a fast would certainly lead to this state. But it was during this time of fasting that the miraculous nature of Christ and His being sustained by God is truly placed on prominent display. A human cannot normally exist without food and water for even a much shorter time. Without food, yes, but water is absolutely necessary to sustain us. However, God was miraculously sustaining Moses and Elijah, and He did this through Jesus as well.
 
As Moses is reflective of the law and Elijah is reflective of the prophets, each requiring God’s miraculous hand to sustain them, we are seeing Jesus, the fulfillment of the law and the prophets being sustained by the power of God in Christ to carry Him through what the law and prophets anticipated.
 
Life application: It is a common question for people to ask if fasting is required for believers. The answer must be, “No.” Though it is referred to in Scripture, and even though Jesus speaks of it as something that was commonly done, His words were to Israel, under the law. As such, those verses cannot be considered prescriptive for the church.
 
Likewise, in Acts, fasting is mentioned, but Acts is a descriptive account of what was occurring. It prescribes nothing. On the other hand, in the epistles – from where we are to derive our doctrine on such matters – fasting is never explicitly directed. It is mentioned once in 1 Corinthians 7:5 (in some manuscripts), but it is not a prescription. Rather, it is an allowance.
 
The other two times fasting is mentioned are in 2 Corinthians 6:5 and 11:27. Both are involuntary fasts. Paul was forced to fast because of a lack of food. Other than these three references, fasting is never addressed, and it is certainly not prescribed. As this is true, any fast you conduct – for whatever reason – is between you and the Lord, between you and your doctor, or between you and your spouse (as indicated in some manuscripts of 1 Corinthians 7:5).
 
If fasting is something that interests you, study up on it. A water diet, meaning a diet that consists of only drinking water for a set amount of time, is something that has benefitted many. The longest recorded water fast was by Angus Barbieri (1939 – 7 September 1990). He was a Scottish man who fasted for 382 days, from June 1965 to July 1966. He went from an immensely overweight and unhealthy person to a slimmed-down, healthy person in this manner. His fast, and many others, can be seen on YouTube or through general internet searches.
 
Study up on fasting, but: 1) It is not required according to a proper study of the New Testament. 2) It should never be mandated by a Christian leader. 3) If it is mandated by someone, you should consider not fellowshipping with that person any longer as this may lead to a form of tyrannical authoritarian leadership. 4) You will have to give up bacon. In the end, the pluses and minuses must be personally weighed.
 
Lord God, may our doctrine be set based on what Your word prescribes when taken in the proper context of what is being said. Help us to not get caught up in strange teachings that have nothing to do with a close and personal relationship with You. Instead, may we hold fast to Your word and be sound in our thinking in all ways. Amen.
 

Matthew 4:1

Wednesday, 11 September 2024
 
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. Matthew 4:1
 
“Then Jesus, He was led up into the desolate by the Spirit to be tested by the Traducer” (CG).
 
Matthew 4 begins with the temptation of Christ. However, this is not to be disassociated from what was just presented, as evidenced by the beginning word “then.” Jesus left Galilee, His home of many years to be baptized by John. This was to fulfill all righteousness.
 
The law set forth precepts to be followed. That included following the words of God’s prophets who spoke on His behalf. This can be inferred from the words of Deuteronomy where false prophets were to be ignored. If this is so, then true prophets were to be acknowledged and heeded.
 
Jesus came to heed the call of the prophet. In His baptism, the Holy Spirit came upon Him and the voice from the heavens acknowledged that Jesus was His Son and that He stood approved of God. With that divine approbation acknowledged, Jesus now begins His ministry.
 
However, as judgment begins at the house of God, Jesus’ ministry begins with a time of testing. That is what is now seen at the opening of Matthew 4 where it says, “Then Jesus, He was led up into the desolate.”
 
As seen in Chapter 3, the word describing the area is an adjective, even if it expresses a noun. To retain the form of an adjective, “desolate” rather than “wilderness” is used. Regardless, in Scripture, such an area is considered a place of testing as well as one that can (and should) result in a closeness to God.
 
Without the distractions of the world of man, one can more fully commune with his Creator and contemplate his position and purpose before God. This leading was “by the Spirit.” Mark’s gospel uses a more forceful term, saying Jesus was essentially driven by the Spirit into the desolate.
 
This area of Judea is especially barren, and walking through it, even for a day, is challenging for the mind and body. The testing Jesus was to endure would be great, and His reliance on God would be absolutely paramount. This was because He was “to be tested.”
 
The word is peirazó from peira; to test (objectively). HELPS Word Studies says, “‘The word means either test or tempt’ (WP, 1, 348). Context alone determines which sense is intended, or if both apply simultaneously.”
 
Almost all translations say “tempted.” Only the SLT uses “tried.” There is temptation  involved in this testing, but this is a test or a trial more than anything else. The temptation will come after an extended period of fasting.
 
Thus, the entire time is to be considered, not merely the temptations at the end of it, even if the point of waiting is to lure Jesus with temptations. This translation is more likely because of what it says in Luke 4:13 –
 
“Now when the devil had ended every temptation, he departed from Him until an opportune time.”
 
The time is one of looking for a weakness that can later be exploited. It was just said by the voice from heaven that Jesus is the One “in whom I approved.” He is now being tested in this capacity, just as Adam was tested concerning obeying his Creator in the garden. As for Jesus, this period of testing is set to be conducted “by the Traducer.”
 
The word is an adjective, diabolos, devilish. However, being preceded by the definite article, a noun form becomes necessary to make a separation between its uses without the article. Vincent’s Word Studies says –
 
“The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers); and in 2 Timothy 3:3, and Titus 2:3 (false accusers). In such cases never with the article. The Devil, Satan, the god of this world (ὁ διάβολος [ho diabolos]), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. – δαίμων [diamon], and its more common neuter form δαιμόνιον [diamonin], both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles.”
 
As for the translation, the use of “devil” is almost universal. But that is a transliteration. As noted, the word is not a name. Rather, it has a meaning. Vincent’s says “calumniator” or “slanderer.” Strong’s says, “a traducer.” Traduce means “to expose to shame or blame by means of falsehood and misrepresentation.”
 
The difference between slander and traduce is that traduce stresses the resulting humiliation and distress of a victim. This is closer to the role of the devil. As noted, being an adjective, a literal translation would be “the devilish,” but to set this entity apart from others who may be devilish, using a capitalized noun appears to give the best sense – the Traducer.
 
Life application: There are times when following the herd mentality is seen in translations. There may be only one translation that deviates from what every other translation says. It may be that this is an entirely wrong translation, but it may be that following the herd was the easiest path to take for all the others.
 
Be careful not to accept a translation just because it is different, but be sure not to reject it for this reason as well. See if a commentary exists that may give a clue as to why there are differences. In the end, you will only get out of your time in God’s word what you put into it.
 
Enjoy what He has given, revel in the detail, and consider each passage as to how it fits into the surrounding context. This word is a sacred treasure passed on to us as it flowed forth from the mind of God. Rejoice in it! And above all, rejoice in the One who has given it to us. God – Father, Son, and Holy Spirit – has blessed us with this word. Thank You, O God, for it!
 
Yes, Lord God, we are grateful to You for Your kind hand of blessing. You have created us, redeemed us, and have given us Your word to understand how it all came about. Thank You, above all, for Jesus, the Subject of this precious word. Hallelujah and Amen.

Matthew 3:17

Tuesday, 10 September 2024
 
And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.” Matthew 3:17
 
“And behold! A voice out of the heavens, saying, ‘This is My Son – the Beloved in whom I approved’” (CG).
 
In the previous verse, after being immersed, Jesus came up from the water. When He did, He saw the Spirit of God descending and coming upon Him. The narrative now continues with, “And behold! A voice out of the heavens.”
 
This is the first of three times that a voice comes in this manner. The other two instances are at the Transfiguration and again during Jesus’ week of Passion –
 
“While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, ‘This is My beloved Son, in whom I am well pleased. Hear Him!’” Matthew 17:5
 
“Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. 28 ‘Father, glorify Your name.’Then a voice came from heaven, saying, ‘I have both glorified it and will glorify it again.’29 Therefore the people who stood by and heard it said that it had thundered. Others said, ‘An angel has spoken to Him.’” John 12:27-29
 
As for the plural, heavens, it is a common Hebrew expression that is found throughout Scripture, even from Genesis 1:1. God is in His heaven. Man is on earth with the skies, the heavens, above him. In this case God’s voice thus extends from the heavenly realm through to the earthly realm, summed up in the term “heavens.” Of the words of the Father, He was “saying, ‘This is My Son.’”
 
The issue of sonship in Scripture can be complex. The word can mean one naturally generated from another, as when a father begets a son. It can mean someone adopted as a son, such as Israel is declared to be in Exodus 4:22 –
 
“Then you shall say to Pharaoh, ‘Thus says the Lord: “Israel is My son, My firstborn.”’”
 
A son can also be a descriptor, such as, “He is the son of a fool.” It would mean that he is like a fool, not that his mother or father was literally a fool. The term son can also mean a person in a relational aspect regardless of actual family ties, such as when Paul says, “To Timothy, a true son in the faith” (1 Timothy 1:2). And so forth.
 
In this case, the Father is proclaiming that Jesus is His Son in a literal sense. Matthew 1:18 has already said that Jesus was conceived of the Holy Spirit. He has no human Father. As God the Father has proclaimed Jesus is His Son, it would be hard to come to any other conclusion than that He literally means Jesus is begotten of Him.
 
In the case of Exodus 4:22, it is clear that Israel is a nation and a group of people. Thus, the term “son” is to be taken metaphorically. There is nothing to assume that God is speaking in metaphor here. With that stated, He continues with, “the Beloved.”
 
The word is agapétos, beloved. The word is consistently used in the gospels to refer to Jesus. So strong is this connection that Cambridge notes, “In late Greek it is nearly interchangeable with ‘only-begotten.’” There is a filial bond that is being expressed in these words, calling out for the reader to understand the intimate connection between the  two.
 
Having said that, the same word immediately takes on a new tone in the epistles where it is used again and again when referring to the relation that is established between God and saved believers and between believers in Christ. For example –
 
“Therefore be imitators of God as dear [agapétos] children.” Ephesians 5:1
 
“Therefore, my beloved [agapétos], as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” Philippians 2:12
 
Lastly, the voice from the heavens declares, “in whom I approved.” It is a compound word eudokeó, signifying “good or well” and “to think.” Thus, it signifies to approve of something. Strong’s says it especially signifies to approbate, meaning a formal or legal approval or agreement to something.
 
In this case, God has formally sent forth His Son to accomplish the redemption of man. Jesus is the chosen instrument to overcome the works of the Devil and to restore man to Himself. When the work is accomplished, it will be a formal, legal matter that is once and for all time resolved.
 
Life application: Although the words in this verse, when united with other verses seen so far, don’t prove the Trinity, they certainly allude to it. As noted, in Matthew 1:18, it said that Mary was with Child of the Holy Spirit, who is God.
 
As things reproduce after their own kind, it is understood that Jesus is thus God and Man. Here in verse 3:17, it is seen that Jesus is the Son of the Father. The voice is not the same manifestation as that of the Spirit because the Spirit descended upon Jesus and yet the voice is from the heavens.
 
In other words, the text is showing us a distinction between the three, and yet they are each God. As there is One God and God is One (Romans 3:30 and Galatians 3:20), then either the Bible is a confused book that is giving us a faulty presentation of God or there is a Godhead and within that Godhead there are three distinct Persons that comprise the One God.
 
The Bible doesn’t provide any other options. Explanations conjured up by cults that deviate from this recognizable presentation of God have various reasons for doing so. However, their presentations do not properly align with what is clearly seen in Scripture.
 
Whether you have a full understanding of the Trinity or not, it is important to recognize that this is what the Bible reveals. We do not need to understand something in its entirety to believe it. Faith involves accepting what we know to be true even if we do not fully grasp it. Have faith in the doctrine of the Trinity. It is how God has presented Himself to us because it is how God is.
 
Heavenly Father, we will certainly be searching out Your goodness and Your being for eternity. No matter how long we look to You, there will always be something new revealed to us. Thank You for Jesus who has made this possible. We have restoration through Him. Now eternity in Your presence is assured. Thank You, O God. Amen.
 

Matthew 3:16

Monday, 9 September 2024
 
When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. Matthew 3:16
 
“And having been immersed, Jesus immediately ascended from the water. And behold! The heavens – they were opened to Him, and He saw the Spirit of God descending as a dove and coming upon Him” (CG).
 
Jesus just explained to John that His being immersed was fitting for them to fulfill all righteousness. With that, John immersed him. Next, it says, “And having been immersed, Jesus immediately ascended from the water.”
 
The words, like in Acts 8:38, 39 are almost immaturely argued over. Some adamantly state that the words “ascended from the water” refer to Jesus’ ascending from the act of immersion, arising out of the water. Others argue that it is speaking of ascending out of the river itself and that John could have simply sprinkled Jesus. In other words, “Jesus descended from the banks of the Jordan, stood in front of John who then sprinkled Him, and then Jesus ascended to the banks of the Jordan.”
 
The reason for this type of argumentation is to either “prove” or “disprove” one’s preferred method of what today is known as “baptism.” The argument, however, ignores the fundamental point of baptism. It also ignores the original meaning of the word. The purpose of baptism was a symbolic thorough cleansing from one’s past life. Only immersion provides the proper symbolism.
 
The meaning of baptizó is “to immerse.” Sprinkling fits neither the purpose nor the meaning. The Greek word rhantizó, used four times in Hebrews, signifies “to sprinkle.” The cognate noun rhantismos, which signifies “a sprinkling,” is used in Hebrews and 1 Peter 1:2.
 
Jesus went to John who was immersing in the Jordan. John immersed Jesus. From there He then either ascended out of the immersion or out of the Jordan, “And behold! The heavens – they were opened to Him.”
 
There is debate about who “Him” is referring to, John or Jesus. The reason for this is that in John 1, it says –
 
“And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.”’ 34 And I have seen and testified that this is the Son of God.” John 1:32-34
 
Thus, it is possible it is referring to John who is then the one to confirm Jesus as the Messiah. However, Jesus is the nearest antecedent in the account –
 
“And having been immersed, Jesus immediately ascended from the water. And behold! The heavens – they were opened to Him.”
 
Unless there is a compelling reason to change the referent, it is best to assume the nearest antecedent continues to be the subject. John’s having seen the same manifestation of the Spirit doesn’t change anything. It simply means that they both saw the same event. Understanding this, and most likely continuing to speak of Jesus, it says, “and He saw the Spirit of God descending as a dove.”
 
This does not mean that the Holy Spirit took on an actual form, as if He was incarnate. Rather, this is a manifestation of the Spirit through the creation. Just as God elsewhere is said to display His voice as thunder, creation is used to display the effects of God. As for the descent “as a dove,” that could mean “in the form” of a dove, or “in the manner” of a dove. The former is correct based on Luke 3 –
 
“When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. 22 And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, ‘You are My beloved Son; in You I am well pleased.’” Luke 3:21, 22
 
Concerning the significance of the dove, innumerable claims are made. One is that the dove represents the Holy Spirit. This is, of course, based upon the account of Jesus’ baptism and, possibly, a misapplication of the words of Genesis 1:2 where the Spirit “brooded” over the face of the waters. However, one would have to assume the dove is specifically being referred to. Others see the dove as a symbol of Israel. Thus, this is signifying that Jesus is the true fulfillment of what Israel signifies. The uses of the dove in the Old Testament do not appear to bear that out.
 
The Greek word is peristera. It can refer to a dove or pigeon. It doesn’t tell us much, especially because what the word is derived from is unknown. Rather, the symbolism must be based upon the many uses of the yonah, or dove, in the Old Testament. This would include the man Yonah, or Jonah.
 
The word yonah is probably derived from the same as yayin, wine. Thus, there will be a great deal of similarity to be drawn from the two, something that is too long for this commentary. A possible root, or at least a cognate word, is yanah, a word that generally signifies doing wrong to someone. In Leviticus 19:33 we read this –
 
“And if a stranger dwells with you in your land, you shall not mistreat [yanah] him.”
 
This then stands in opposition to the phrase, “Love him as you love yourself,” in the next verse of Leviticus. As noted, a word closely associated to yonah is yayin, or wine. That gives the sense of effervescence. Thus, by implication, intoxication.
 
Taking these thoughts and considering them in relation to the various uses of the dove throughout the Old Testament, the dove’s symbolism can be summed up with the words, “mourning love.”
 
When the Holy Spirit descended upon Christ, it was certainly with the thought of mourning in mind. He was about to begin His earthly ministry, one which would be fraught with sadness, pain, punishment, and death. And yet, there is the absolute love of God being expressed in and through the incarnation of Jesus Christ. This is the general idea of what is being conveyed as the Holy Spirit was descending as a dove “and coming upon Him.”
 
The moment of the beginning of Christ’s earthly ministry is realized in this. Unlike an inanimate object that follows a single, directed path, Christ Jesus is set to wander about in His humanity. And yet, He will remain on the set path of following God’s will as He chooses to reject the temptations of human existence and to be perfectly obedient to the will of His Father in heaven. His moral compass will never deviate from this ideal perfection of the human will.
 
Life application: Although immersion has already been reviewed, the commentary above gives additional information to help solidify the notion that sprinkling is not what is intended when the Lord commands baptism in Matthew 28. Rather, if a person is sprinkled, that is not a baptism, it is a rhantism.
 
If Jesus wanted His people rhantized, He would have said so. But He commanded that they be baptized. Words have meaning. To change the meaning of a word from its original context is to form a pretext.
 
When we use the word repent, it should be used in the biblical context of “to change the mind.” Now that the word has evolved in English to mean “actively turn from sin,” it no longer means what the Bible originally intended. Rather, one is to reconsider the path he is on. Actively turning from sin may be a healthy result of reconsideration, but that is not what reconsideration means.
 
Using the word baptize no longer carries the original meaning as it once did. Thus, saying immerse is far preferable to get the sense. Be aware of the evolving nature of languages. In understanding how they change, you can properly modify your thinking about what the Bible is saying, and your doctrine will be more properly aligned with what God intended all along.
 
Heavenly Father, thank You for the safeguarding of the original languages in which the Bible was first presented to Your people. Even thousands of years later, we can know what was originally intended in words that are no longer even used because we have all of that stored up information. And thank You for those who have carefully protected this knowledge throughout the ages. Praises to You, O God, for this precious and unchanging word. Amen.
 

Matthew 3:15

Sunday, 8 September 2024
 
But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him. Matthew 3:15
 
“And Jesus, having answered, said unto him, ‘Permit now, for thus it is fitting for us to fulfill all righteousness.’ Then he permits Him.” (CG).
 
In the previous verse, John had tried to prevent Jesus from being immersed by him and said that rather he needed a baptism from Jesus. However, Matthew next records, “And Jesus, having answered, said unto him, ‘Permit now.’”
 
The Greek bears emphasis on the word “now.” The moment is being highlighted and set aside as an important point upon which John was to comply. Things would be different as time continued to unfold, but the immediate time bore its own particular significance and need. John’s immersion was one of reconsideration. People were asked to change their minds about their position before God. Jesus did not need to do this.
 
As the people were immersed, they confessed their sins. Jesus did not need to do this. John, having observed Jesus’ life, knew this. But yet, He had come to be baptized, saying, “for thus it is fitting for us to fulfill all righteousness.”
 
Notice the plural word “us.” This was not something laid solely upon John, nor was it something that only pertained to Jesus. There is a sense of corporate need.
 
Where was it that the Jews normally went to confess their sins? They went to the temple, taking along a sacrifice as mandated by the law. Who did they go to? They went to the priests who ministered the law before God. The system was designed for this by God, and it was brought forth through the hand of Moses.
 
Along with any individual confessions of sin, there were various sacrifices each day, month, and annually. On the Day of Atonement, all the people were to refrain from work and to afflict their souls. There is nothing in the law that says, “When the Messiah comes, He will be exempt from the statutes, rules, and ordinances of this law.”
 
John was called as a prophet, but he was also called to have the people turn from their wicked ways and redirect their lives. Rote observance of the rituals of the temple did not change the inner man. However, they were required by law and the people were to submit to them. These were all ministered by the priests. John was of the priestly class, being a son of Zechariah.
 
If Jesus was required to observe the rituals of the law, and if God had called John to supplement those rituals with the people’s inward reconsideration of their ways along with an outward demonstration of that reconsideration, meaning immersion, then it was right for Jesus to submit to this ordinance as well.
 
On the Day of Atonement, He had no need for atonement, but being born under the law, He had a need to observe the day accordingly. With John’s immersion, the same need existed to fulfill all righteousness, meaning those things which God had ordained.
 
A true prophet of God under the law called forth the will of God in accordance with the law. Jesus understood this and He has informed John that He acknowledges John’s authority and position, including his status as a priest who administers before God in relation to the sins of the people, even if they had not committed a particular sin or any sin at all.
 
To understand this more fully, Leviticus 4:13 begins the section of corporate guilt by the congregation –
 
“Now if the whole congregation of Israel sins unintentionally, and the thing is hidden from the eyes of the assembly, and they have done something against any of the commandments of the Lord in anything which should not be done, and are guilty.” Leviticus 4:13
 
Israel was a corporate body as well as a nation of individuals. Jesus could not disassociate Himself from the nation’s corporate guilt just because He was the Messiah. All righteousness demanded that Jesus enter into John’s baptism regardless of His personal state before God.
 
As for the word prepó, translated as “fitting,” HELPS Word Studies defines it, saying it “refers to acting appropriately in a particular situation, i.e. as it is seemly to God and therefore ‘conspicuous amongst others; hence eminent, distinguished. . . seemly fit.’”
 
Jesus is identifying Himself as a person of Israel, born under the law and who was required to observe the law, just as any other Israelite was required to do. Whether John fully grasped everything Jesus’ words meant or not, it next says, “Then he permits Him.”
 
John submitted to Jesus’ submission. Thus, as a member of the priestly class of the law and also the prophet called to return Israel to the right road before God, his immersion included conducting that rite on the One who Created Him, gave Moses the law, and who would fulfill that same law. Astonishing.
 
Life application: Jesus. All hail the name of Jesus!
 
Heavenly Father, we come today to hail the great and exalted name of Jesus Christ our Lord. Hallelujah and Amen.
 

Matthew 3:14

Saturday, 7 September 2024
 
And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?” Matthew 3:14
 
“And John, he thoroughly hindered Him, saying, ‘I, I have need by You to be immersed, and You, You come unto me?’” (CG).
 
The previous verse noted that Jesus came from Galilee upon the Jordan to be immersed by John. Now, John’s surprised reaction to this is noted, beginning with, “And John, he thoroughly hinders Him.”
 
The word is found only here in the New Testament, diakóluó. It is derived from dia, through, and kóluó, to hinder. Thus, it signifies to thoroughly hinder. John was completely adamant that this was the wrong thing to do. The verb, being imperfect, gives the sense of something continuing in the past rather than an event.
 
As such, John realized that Jesus’ life was already one of living properly before the Lord. This doesn’t mean that he knew Jesus was the Messiah. John 1 dispels that notion –
 
“And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.” 34 And I have seen and testified that this is the Son of God.’” John 1:32-34
 
Rather, at this point, it might be like an associate pastor calling for people in the church to come forward and return their lives wholly to the Lord. When he does this, the lead pastor comes forward. The associate pastor might then say, “How can this be? I have observed him, and he is the epitome of piety.” That is seen in the next words where he was “saying, ‘I, I have need by You to be immersed.’”
 
John recognized Jesus’ life as one that was lived in a godly and upright manner. Being cousins, he probably saw this many times at annual festivals or other times when the extended family gathered. Because of this, he understood that Jesus had a greater right to immerse him than he had to immerse Jesus. And yet, he continues with, “and You, You come unto me?”
 
John, despite being the prophet of the Lord, realized his unworthiness. He was just a man, born of Adam and thus with sin. Within this great body of humanity, one can recognize greater or lesser piety and righteousness in others. When we see someone obviously more attuned to God and His ways, we do not have to consider them as the Messiah. Rather, we understand that the person’s life is one that is simply closer to God than ours is.
 
Such an understanding concerning Jesus by John fully explains the seeming conflict between this account and that of John. It was not until Jesus is actually baptized that John will realize why his cousin was such a godly person all along.
 
Life application: Paul says in Romans 3 –
 
“There is none righteous, no, not one;11 There is none who understands;There is none who seeks after God.12 They have all turned aside;They have together become unprofitable;There is none who does good, no, not one.”13 “Their throat is an open tomb;With their tongues they have practiced deceit”;“The poison of asps is under their lips”;14 “Whose mouth is full of cursing and bitterness.”15 “Their feet are swift to shed blood;16 Destruction and misery are in their ways;17 And the way of peace they have not known.”18 “There is no fear of God before their eyes.” Romans 3:10-18
 
It has been noted in previous commentaries that the terms “good,” “righteous,” etc. are applied to people in the New Testament. Paul cites the psalms, specifically Psalm 14 and Psalm 53, where David applies those words to a person who says that there is no God. It cannot be an all-encompassing statement concerning every person because it says this in 2 Samuel 18 –
 
“Then the watchman saw another man running, and the watchman called to the gatekeeper and said, ‘There is another man, running alone!’And the king said, ‘He also brings news.’27 So the watchman said, ‘I think the running of the first is like the running of Ahimaaz the son of Zadok.’And the king said, ‘He is a good man, and comes with good news.’” 2 Samuel 18:26, 27
 
Therefore, it would be contradictory for David to say this and then make an all-encompassing statement about everyone in the psalms. And such, he did not do. His words about there being none good must be taken in the context of the surrounding thoughts. Likewise, Paul did not rip the words of David out of their context to make an all-encompassing thought either.
 
Instead, words are used to convey meaning. Words such as good, righteous, just, etc. are used comparatively in Scripture. Ultimately, there is none “good” in relation to God. However, in comparison to others, we can and do make value judgments based on goodness, even if our standard of judging is biased or skewed.
 
John saw Jesus and knew that He was more righteous than he. Until God revealed to Him why this was so, he was just making a comparative analysis of his life in relation to that of his cousin. However, once he baptized Jesus, he came to realize the full scope of the goodness of who Jesus truly is.
 
For each of us, we must decide who we will trust to restore us to God. If we are trusting in ourselves and the things we do, we will never find that restoration. But when we behold and receive the Lamb of God who takes away the sin of the world, our restoration will be realized. Be sure to choose wisely. Choose Jesus. He is truly the epitome of good because He is the God/Man.
 
Lord God Almighty, when we see the world around us, we observe people who each have their own flaws and failings. We may recognize goodness in them, but there is always something lacking because we are all sons of Adam, born of fallen fathers. But when we behold Jesus, we behold the Son of God. He alone is perfectly good in His being. May we not fail to come to Him for our reconciliation and restoration. Thank You, O God, for Jesus! Amen.

Matthew 3:13

Friday, 6 September 2024
 
Then Jesus came from Galilee to John at the Jordan to be baptized by him. Matthew 3:13
 
“Then Jesus, He comes from Galilee upon the Jordan unto John to be immersed by him.” (CG).
 
The previous verse completed John’s words of warning and impending doom spoken to the Pharisees and Sadducees. However, during his speech to them, he had said, “Indeed, I, I immerse you in water to reconsideration, but He coming after me is mightier than I. He is whom I am not adequate to lift His sandals. He, he will immerse you in the Holy Spirit and fire” (Matthew 3:11).
 
Having said that, the next words become a point of confusion to him. They begin with, “Then Jesus, He comes from Galilee.”
 
Luke 3:23 says at this same time, “Now Jesus Himself began His ministry at about thirty years of age.” This was at the time that many people were coming to John to be baptized. Thus, what occurs would have been a public event for anyone there to see. This is hinted at in the word translated as “comes,” paraginomai. It signifies to become near. Strong’s adds in the thought “to appear publicly.”
 
Jesus voluntarily departed from the area He had been raised in and went with purposeful intent to begin His ministry, which was “upon the Jordan.” Rather than “to” as most translations say, the word is epi, upon. The word gives the idea of the superimposition of time, place, order, etc. One can think of the epidermis, which fits over a person.
 
Jesus has purposefully left the Galilee and has gone to the Jordan. Galilee comes from the Hebrew Galil. It signifies a circular district, it is identical to galil, to pivot or turn. That, in turn, comes from galal, to roll away. The meaning is thus Liberty. 
 
As seen in a previous commentary, the Descender pictures Christ in His incarnation, coming from heaven to earth. The time for this to be made manifest to the world has arrived. Everything about the narrative is purposeful.
 
One can get a hint of what is being presented. The people need liberty from the bondage of the law. Jesus’ ministry is now about to commence, and so He symbolically leaves Liberty to place Himself under the law in His descending from heaven.
 
As a Jew, He was born under the law, but the pictures here are being symbolically used at the initiation of His ministry. Thus, He has gone upon the Jordan, the Descender, “unto John,” or Yah is Gracious.
 
John is being used as the introduction of the ministry of Christ to Israel. The graciousness of the Lord is what is intended to be seen. All of this is reflected in the words of John 1 –
 
“And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ. 18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” John 1:16-18
 
Jesus came to John “to be immersed by him.” In other words, the event is purposeful. John, and John alone, was to be the immerser of Jesus. It was he who was selected before birth to be the herald of the coming Messiah. It is he who came as the prophesied Elijah recorded in Malachi 4:5. He is he who was to be the final prophet of the Law of Moses, and thus the one whose work would close it out in the sense of messianic anticipation.
 
From this point on, the Messiah would become the central point of focus for all of Israel’s religious life. The law was to end, and a new economy was at hand. John is the one to initiate this transfer, immersing Jesus in preparation for His glorious ministry.
 
Life application: The words of the New Testament are understandable, and the ministry of Jesus is readily discerned from them. In reality, however, there is so much in the New Testament that is derived from the Old Testament that an entirely different level of understanding can only be derived from what is presented in the Old.
 
The two merge together harmoniously because they are both given to explain the intents, purposes, and actions of God as He works through His plan of redemption for humanity. Don’t be afraid to read and carefully consider the Old Testament as well as the New.
 
The more you read the word, the more it will settle in your mind. Eventually, connections will be made that you had not previously considered. From there, it is then good to study and see if your connections are valid. We can, at times, make faulty connections that need to be corrected. But this is a lifelong process.
 
Be sure to just keep reading the word and contemplating what God is telling us in this most wonderful treasure. Information about the King of the Universe is being conveyed. Bask in its riches all the days of your life.
 
Lord God, in Christ Jesus, there is liberty from the penalty of the law. Instead of condemnation, in Him, there is grace, mercy, and eternal salvation. The story of Scripture is Your story as You work out the redemption of humanity through the Person of Jesus Christ. Thank You, O God, for Jesus Christ our Lord. Amen.
 

Matthew 3:12

 Thursday, 5 September 2024
 
His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.” Matthew 3:12
 
“Whose winnower - in His hand, and He will thoroughly cleanse His threshing-floor. And He will gather His wheat into the granary, but the chaff He will consume – fire unquenchable.” (CG).
 
In the previous verse, John spoke of the authority and power of the coming Christ, noting that He will immerse His people in the Holy Spirit and fire. John next says of Him, “Whose winnower - in His hand.”
 
The lack of verbs shows intent and purpose. John is carefully and precisely stating what the state of things is, demonstrating that things are set, and they are firmly fixed.
 
In this case, the word is ptuon. It will only be seen here and in Luke 3:17. It signifies a pitchfork, a winnowing shovel, or a winnowing fan. A single word to get the point across is winnower. The sheaves are taken to the threshing floor where they are threshed according to the type of product. Some things were run over with a cart or trod on by animals. Some were beaten with rods, etc.
 
Once the threshing was accomplished,  the grains that are threshed out of the husks need to be separated from the rest of the stalks. This is accomplished through the winnowing process. One way this is done is by taking a pitchfork and throwing it all up into the air. The grains would fall back down while the blowing wind would carry the lighter chaff away. Thus, everything was separated, leaving only the grain in a pile below.
 
The word ptuon comes from ptuo, to spit. One can see the onomatopoetic nature of the word. Even today, we will make the p’tooh or p’tooey sound when describing someone spitting. The connection is when someone spits, there is a scattering of the spit into the air or on the ground. Likewise, the ptuon causes the chaff to scatter away in a similar manner.
 
John is saying that the Messiah is there, and He already has the winnower in His hand, “and He will thoroughly cleanse His threshing-floor.”
 
The word diakatharizo is used. Like ptuon, it is also only found again in Luke 3:17. It is an intensified form of the Greek word meaning to cleanse. Thus, it is to thoroughly cleanse. The halón, threshing floor, is now a third word found only again in Luke 3:17. It is the basis for the Greek word heilisso, to roll together. One can sense the wheel of a cart as it rolls over the stalks to break the kernels free.
 
John’s words equate people to the harvest that comes during the appropriate season in Israel. There is a harvest that the Messiah will collect, He will then process His sheaves, His people. There will be a separating of the people through a process of threshing. From there, a winnowing will take place.
 
When that occurs, there will be a pile of good grain, suitable for consumption. There will also be chaff all around the outskirts that has blown away from the grain. The whole threshing-floor will then be cleaned. John next describes this thorough cleansing, saying, “And He will gather His wheat into the granary.”
 
The word sitos, wheat, is a generic word for any edible grain, but it is typically wheat. Sometimes it will refer to barley. In this case, this good grain is the purpose of the entire harves t season. There is planting, growth, full development, and then the reaping. Jesus describes this in Mark 4 –
 
“And He said, ‘The kingdom of God is as if a man should scatter seed on the ground, 27 and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. 28 For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. 29 But when the grain ripens, immediately he puts in the sickle, because the harvest has come.’” Mark 4:26-29
 
Once the grain is gathered, it is taken to the apothéké, granary. One can see the etymological root of our modern word apothecary. It is a repository for storage. John is describing what God intends to do with His people. It shows purpose and intent. It is not a willy-nilly process, but one which is methodically conducted to achieve an intended result. With the grain stored securely, John next says, “but the chaff He will consume.”
 
In contrast to the wheat, there is the achuron, chaff. This is the part of the stalk that has no further use. Its purpose was to bear the grain until the harvest. With the grain now safely separated and stored, the chaff is to be consumed, but not like grain which is made into something delightful. Rather, the chaff will be burned up in “fire unquenchable.”
 
The word is asbestos, the exact word now used to describe a product that, although now banned because it causes cancer, was developed as a heat-resistant material. In the case of the word in Scripture, saying unquenchable is an exact description. Nothing can put it out. It is perpetual and all-consuming. This is the destiny of those who are not a part of what is stored in the granary.
 
In Scripture, that final place of burning is known as the Lake of Fire. It is a place that refers to eternal torment.
 
Life application: There are various views on what really happens when people who are not saved die. Most agree that there will be a final judgment. However, from there the dispute tends to increase. Some hold to the doctrine of annihilationism, that people are simply annihilated and that is the end of them. They cannot see how God could torture someone forever.
 
But man was created to be eternal. It is we who have turned from Him. Without a remedy for our sin, an eternal separation from God in a very bad place is actually logical and in accord with His nature. We bear His image. To destroy His image bearers entirely would be contrary to His nature. However, even a single sin eternally separates us from an infinitely pure Creator.
 
Thus, the Lake of Fire, as described, is where those who bear sin will go. It is eternal, and it will not be pleasing. These metaphors being used by John come from God as advanced warnings that we have choices to make. God sent Jesus to take the punishment we deserve. How can we stand guiltless if we reject that?
 
God Himself was willing to pull us out of the mess we are already in. Let us not turn from so great a salvation. Instead, have faith in what He has done and be eternally reconciled to God. Praise the name! Jesus! He has prevailed, and we can be spared from what we otherwise deserve.
 
Lord God, You are carefully and methodically working out a plan that can include us if we will just believe. You have done it all! Jesus has come and has given us restoration if we will just receive it. Thank You, now and forever, thank You for Jesus Christ our Lord. Amen.
 

Matthew 3:11

Wednesday, 4 September 2024
 
I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. Matthew 3:11
 
“Indeed, I, I immerse you in water to reconsideration, but He coming after me is mightier than I. He is whom I am not adequate to lift His sandals. He, he will immerse you in the Holy Spirit and fire” (CG).
 
John had just told the Pharisees and Sadducees that any tree that did not bear fruit would be cut down and thrown into the fire. Now he steps back and tells them about his ministry in comparison to that which is coming, beginning with, “Indeed, I, I immerse you in water to reconsideration.”
 
John was a prophet under the Old Covenant. Like other prophets, his calling was to get the people to wake up from their spiritual slumber and reconsider their ways. They were to return to the Lord, living for Him and not for idolatry, perversion, and self-indulgence.
 
His call went out, and for those who accepted it, he immersed them as a sign of their reconsideration. This was confirmed long after his ministry in the Book of Acts –
 
“Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’” Acts 19:4
 
As for Paul’s words which noted that John directed the people to another, that is confirmed in John’s continued words, saying, “but He coming after me.”
 
John understood that his role was to direct the people to the Lord through reconsideration of their ways. And yet, he speaks of One coming after him, meaning in the timing of his ministry. John came first and only then did Jesus make Himself manifest as the Messiah, even if the two ministries overlapped. Of this coming One, John next says He “is mightier than I.”
 
The word generally speaks of physical strength. In the case of John’s words, it must extend beyond that because John’s ministry was not one of physical prowess, but of spiritual strengthening. What he says about the coming One also speaks of spiritual matters, even if they include the idea of physical strength through metaphor. What he will say will be matters of judgment and salvation or condemnation. Next, he continues his description, saying, “He is whom I am not adequate.”
 
He uses a word, hikanos, that speaks of sufficiency, the root of which means to arrive at or come to. Thus, it is that which is adequate. John signifies that there is never a time he will be adequate “to lift His sandals.”
 
It was a metaphor that all would understand. If a man had slaves, the lowliest job for the lowliest slave would be to wait for the master to come through the door into the house. When he arrived, this slave would take off the shoes of his master and then proceed to wash his feet.
 
The meaning, when taken in light of Jesus’ words, is astonishing –
 
“For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he.” Luke 7:28
 
Of all of the prophets, John was the greatest, and yet he was unworthy to lift the sandals of Jesus. John rebuked Israel’s leaders and even Herod the king with authority, and yet he was unworthy to take on the lowliest of duties of the least servant in the presence of the Messiah. And instead of immersing people in water, John next notes that “He, He will immerse you in the Holy Spirit.”
 
The necessary connection to God for man to be restored to Him was available through the immersion of the coming Messiah. In this thought, the ideas of infant baptism and sprinkling are completely eliminated. Infants are not prepared for immersion. Sprinkling a person with the Holy Spirit does not come close to the intended meaning.
 
Rather, it signifies a complete and absolute change in status for the person. He goes from one position before God to a completely new one. This coming baptism is next described with the words “and fire.”
 
Fire speaks of purification. Fire burns up, removing that which is temporary or unneeded. At the same time, it also purifies that which can withstand the fire. This fire is not referring to the vengeance of God against unbelievers. They will not be immersed in the process. They remain outside of what the Messiah will do for His people. There is another type of fire awaiting them.
 
The symbolism of the fire is seen in Acts 2 –
 
“When the Day of Pentecost had fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.” Acts 2:1-4
 
This was a one-time outward demonstration for the sake of the people. It was a visible manifestation of the inward change that results from the purification of the person, making him acceptable to God.
 
Life application: The effects of accepting Jesus as the Savior through faith in what He has done are absolute and total. Even if we are still living in corruptible bodies that continue to sin, the purification that has come through believing the gospel is once and forever.
 
The immersion is complete, that which is impure, and which separates us from God is removed, and we enter into new life. To say that this can be lost is to say that what God has done was in error, was insufficient, and that the salvation provided by Him remains up to us to maintain. In other words, it was not actually of faith, nor was it sufficient to save at all. Instead, the cross of Christ – though a nice attempt at salvation for the people of the world – was a failure.
 
This is what teaching the loss of salvation means. It points to a “god” who developed a plan that cannot overcome the frailty of humanity. In other words, it defaults back to the power of human endurance and self-sufficiency. If that is where you have put your hope, good luck with that. For those who understand the true and eternal effects of the ministry of Jesus Christ, we will rest wholly and entirely in His merits alone. In the end, guess whose merit will stand?
 
Lord God, may we never presume to rely on ourselves or our own goodness before You. Rather, may we remember the feelings we felt when we heard of what Jesus did? We were weak and stood at the abyss, ready to plunge in, knowing we had no hope. But when we heard the gospel, we trusted and were saved. How can we turn from that back to self? We will not! We will forever trust in Jesus alone. Amen.