BIBLE IN TEN

Matthew 3:4

Wednesday, 28 August 2024
 
Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey. Matthew 3:4
 
“And he, John, had his apparel from camel’s hair, and a leathery girdle around his waist, and his food was locusts and wild honey” (CG).
 
In the previous verse, Matthew cited words from Isaiah 40 and stated that John the Baptist was the fulfillment of that particular prophecy. Now, he continues the narrative by describing John, saying, “And he, John, had his apparel from camel’s hair.”
 
On the surface, the words seem superfluous. However, the words have several important significations. The first is that John is being contrasted to the leaders of Israel –
 
“When the messengers of John had departed, He began to speak to the multitudes concerning John: ‘What did you go out into the wilderness to see? A reed shaken by the wind? 25 But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings’ courts. 26 But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. 27 This is he of whom it is written:“Behold, I send My messenger before Your face,Who will prepare Your way before You.”’” Luke 7:24-27
 
But there is more to the description than this. Matthew’s words note his clothes were from the hair of the camel. This wasn’t a garment cut from a camel’s hide made of its skin and hair, but is rather a coarse, hairy garment.
 
The words of Matthew rely heavily on an understanding of the Old Testament, both in actual narratives and in typology. For example, the word camel in Hebrew comes from the verb gamal, to deal fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. As such, it refers to the treatment, either well or ill, that a person will receive.
 
Hair signifies an awareness, especially of sin. Taken together, the two thoughts tell us that the very appearance of John the Baptist was given as a tangible, visible marker of making people aware of sin and that it would be dealt with fully and adequately. As he was a herald of the Messiah, his appearance pointed to this ultimately being accomplished in the ministry of the Messiah.
 
Next, Matthew records, “and a leathery girdle around his waist.” The word dermatinos, translated as “leathery” is an adjective, not a noun. One can see the word derma, or skin, in it. As such, it is a belt or girdle of skin. This word will only be seen here and in Mark 1:6 where Mark also describes John. It is a leathery girdle that John pulled his garments tight with.
 
The skin is what surrounds what is inside. A girdle is used for pulling in and holding. The symbolism here is restraint of the inner man, keeping sin from controlling a person.
 
Taken together, these two descriptions which focus on the hair of the garment and the leathery nature of the girdle, and which provide such detailed symbolism, are purposefully included to equate John to Elijah –
 
“Then he said to them, ‘What kind of man was it who came up to meet you and told you these words?’8 So they answered him, ‘A hairy man wearing a leather belt around his waist.’And he said, ‘It is Elijah the Tishbite.’” 2 Kings 1:7, 8
 
The reason this is important is because of what Jesus will later say to His disciples –
 
“Now as they came down from the mountain, Jesus commanded them, saying, ‘Tell the vision to no one until the Son of Man is risen from the dead.’10 And His disciples asked Him, saying, ‘Why then do the scribes say that Elijah must come first?’11 Jesus answered and said to them, ‘Indeed, Elijah is coming first and will restore all things. 12 But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands.’ 13 Then the disciples understood that He spoke to them of John the Baptist.” Matthew 17:9-13
 
In Malachi 4:5, Elijah was prophesied to be sent in an attempt to bring restoration to the people of Israel. It would be out of place for such a person to come in a manner unlike Elijah. And so, John came in the form of Elijah, hairy and with a leathery girdle. The people, however, “did not know him” even though he came in such an obvious parallel to how Elijah was described in their own writings. Of John, Matthew’s words continue with, “and his food was locusts and wild honey.”
 
The locust was something eaten by the poor. It can be prepared in various ways, but even if it was accompanied with spices, it is not the kind of thing people of any means at all would prepare for a regular meal. Likewise, the honey is described as “wild.” The word signifies “pertaining to the country” and, as in English, it can mean both wild as in nature or wild as in fierce or raging.
 
Thayer’s Greek lexicon says it is “used of animals in a state of nature which grows without culture.” It is not unlike the description of Elijah as he was tended to during the time of drought in the land –
 
“So he went and did according to the word of the Lord, for he went and stayed by the Brook Cherith, which flows into the Jordan. 6 The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook. 7 And it happened after a while that the brook dried up, because there had been no rain in the land.” 1 Kings 17:5-7
 
Though different food is described, it is the reliance on what the Lord provides through nature that forms the parallel. Elijah was living in a time of drought, being sustained by the Lord. John was living in a time of spiritual drought, likewise, being sustained by the Lord.
 
The locust signifies judgment. This is seen from the plagues on Exodus (Exodus 10) through to the plagues of the end times (Revelation 9). Honey comes from bees which pollinate flowers and so it implies all sorts of fruit trees, herbs, and flowers – abundance.
 
In the Bible, honey is equated to the word of God. In the account of Samson, honey in a wild state was found in the carcass of a lion that he had earlier killed. The symbolism there was that of the sustaining power of the word of God.
 
Understanding these things, John’s appearance and his food are being equated with his ministry. He came in the form of Elijah as a forerunner of Jesus, preparing the way for the messianic ministry of the Lord. His words were words of coming judgment or a reliance on God’s word.
 
Life application: Everything about how John is described is given to show us hints of what has already been learned from a full study of the Old Testament. It is true that one can know about Jesus and His salvation without ever reading a word of the Old Testament, but Scripture in the New really comes alive by knowing the Old.
 
Be sure to read the whole word of God. Read it in the morning, read it at night, and read it throughout the day as time permits. Think about what is being said, contemplate each thing that is presented, and consider why God chose certain words – animals, locations, etc. – to describe each account. Information from the Creator is being transmitted to us to understand what He is doing in redemptive history.
 
In understanding these things, a much richer and fuller understanding of Jesus is then available to us. Let us learn about our Lord, contemplating every facet of His being, by reading and understanding the word that tells us of Him!
 
Lord God, thank You for the treasure which You have given us in the pages of Scripture. Praises to You for how it is laid out, telling us of JESUS! Yes, thank You for this marvelous superior word. Amen.
 

Matthew 3:3

Tuesday, 27 August 2024
 
For this is he who was spoken of by the prophet Isaiah, saying:“The voice of one crying in the wilderness:‘Prepare the way of the Lord;Make His paths straight.’” Matthew 3:3
 
“For this is he, having been spoken by Isaiah the prophet, saying, ‘A voice hollering in the desolate, “Prepare the Lord’s way. Make straight His paths.”’” (CG).
 
In the previous verse, it was noted that John the Baptist had proclaimed that people were to reconsider because the kingdom of the heavens was at hand. Now, the narrative continues, telling us how John’s ministry was prophesied in advance, saying, “For this is he, having been spoken by Isaiah the prophet.”
 
The words are those of Matthew, not John the Baptist. However, in John 1, John the Baptist uses similar words when referring to himself –
 
“Then they said to him, ‘Who are you, that we may give an answer to those who sent us? What do you say about yourself?’23 He said: ‘I am“The voice of one crying in the wilderness:‘Make straight the way of the Lord.’”as the prophet Isaiah said.’” John 1:22, 23
 
John knew that he was the fulfillment of the prophecy spoken by Isaiah. Matthew clearly understood this as well. There was to be a forerunner to the Messiah and John the Baptist was that person. Understanding that, Matthew next writes, “saying, ‘A voice hollering in the desolate.’”
 
The citation being given is from the Greek translation of the Old Testament with a few minor exceptions. In this clause, the Greek word is boaó. Strong’s suggests it is a prolonged form of a primary verb signifying to halloo.
 
In other words, to shout for help or in a tumultuous way. The Hebrew uses the word qara, to call or proclaim, but this word gives a stronger force. John bellowed out his enunciations. As such, the word holler fits well. As for his proclamation, the words of Isaiah continue, saying, “Prepare the Lord’s way. Make straight His paths.”
 
The difference between the Greek Old Testament and Matthew’s words is found here. In the Septuagint, it says, “Make straight the roads of our God.” Here Matthew’s words are condensed. It is probably how John the Baptist said it because he was already proclaiming the coming of the Lord.
 
As for the meaning, the words of Matthew do not include everything from Isaiah as cited by Luke. The reason is probably because Matthew is addressing a Jewish audience. They would understand the shorter sense of the words without a need for the additional explanation. However, the rest of the citation says –
 
“Every valley shall be exaltedAnd every mountain and hill brought low;The crooked places shall be made straightAnd the rough places smooth;5 The glory of the Lord shall be revealed,And all flesh shall see it together;For the mouth of the Lord has spoken.” Isaiah 40:4, 5
 
Albert Barnes gives the explanation of the words –
 
“The custom here referred to is continued in the East at the present time. ‘When Ibrahim Pasha proposed to visit certain places on Lebanon, the emeers and sheiks sent forth a general proclamation, somewhat in the style of Isaiah's exhortation, to all the inhabitants, to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the present sultan visited Brousa. The stones were gathered out, the crooked places straightened, and the rough ones made level and smooth.’ - The Land and the Book, Vol i. pp. 105, 106.”
 
As these things were customary in the Middle East, and as the question addressed to John the Baptist in John 1:23 contains a response from John the Baptist, there is no reason to assume that there is anything contradictory in any of the accounts. When everything is considered, each account provides a bit of detail necessary for the intended audience to know exactly what is being referred to.
 
Life application: Isaiah 40 hints at the returnees from Babylon as the immediate subject of what is being referred to. However, like the prophecy concerning the virgin from Isaiah Chapter 7, which was cited in Matthew 1:23, it is certain that a future fulfillment of the words of Isaiah was intended. If this were not the case, John could not have claimed he was that fulfillment.
 
And more, as the account from Isaiah is referred to in all four gospels, it would be highly unlikely that there would not be a challenge to what is recorded concerning this matter. And yet, the gospels bear witness to the fact that a greater fulfillment of Isaiah’s words was anticipated.
 
John was sent to prepare the way for the coming of the Lord. He eventually proclaimed that Jesus was the One who he was sent to herald. Taken together with the almost innumerable references to the coming of the Messiah and the fact that Jesus perfectly fulfilled them all, it is certain He is Israel’s true Messiah.
 
Even the fact that Israel would reject Him was prophesied in advance. And more, the fact that the Gentiles would openly receive Him was as well. In the end, whether Jew or Gentile, there is no excuse for those who willingly reject Jesus. For us, there is no excuse that we are not a part of telling others who haven’t heard of Him.
 
Not everyone is an evangelist or missionary, but everyone can help support such people. And there is no reason for anyone to not at least be willing to leave tracts for those they encounter. If you haven’t been given the gift of expressing yourself, you can at least give the gift of a tract in which someone else has. Tell! People need Jesus.
 
Lord God, Jesus has come. May we not fail to be a part of getting this word out to others. Each of us has been given some ability to do so. And so, Lord, give us the wisdom to follow through with this. The gospel of Jesus Christ – it is what the world so desperately needs. Amen.

Matthew 3:2

Monday, 26 August 2024
 
and saying, “Repent, for the kingdom of heaven is at hand!” Matthew 3:2
 
“and saying, ‘Reconsider! For it has neared – the kingdom of the heavens’” (CG).
 
In the previous verse, John the Baptist was introduced, noting that he came proclaiming in the wilderness of Judea. The words now continue with his message. He was proclaiming “and saying, ‘Reconsider!’”
 
The Greek verb metanoeó is introduced here. It is almost always translated as “repent,” a word that has such a different meaning in today’s society that it is no longer acceptable as a translation. The word comes from meta, with, and noeó, to exercise the mind, such as in observing or comprehending. Thus, the word signifies “‘think differently after,’ ‘after a change of mind’” (HELPS Word Studies).
 
It thus signifies a mental assertion that the thought process has been incorrect and needs to be adjusted. To get the sense, imagine being a Democrat who supports abortion, thinking that a woman’s right to choose trumps the right to life that was generated in her womb. One day this person realizes that her stand is completely immoral and perverse. She then changes her mind about her stand.
 
It deals with the mind, not the actions. Any actions would follow from the change of mind but are not necessarily a required condition of that change. A person who mentally supports abortion but who never participated in an abortion and who will never face such a decision would not have any actions to back up the change of mind.
 
Ellicott says, “Etymologically, the word ‘repent,’ which has as its root-meaning the sense of pain, is hardly adequate as a rendering for the Greek word, which implies change of mind and purpose. In the Greek version of the Old Testament, the word is used of divine rather than human repentance, i.e., of a change of purpose implying pity and regret.”
 
Cambridge says, “The original implies more than ‘feel sorrow or regret for sin,’ it is rather ‘change the life, the heart, the motive for action.’ It was a call to self-examination and reality of life.” Note: as long as “change the life” means a change in the inner disposition, this analysis is correct.
 
Bengel says, “A lovely word (see verses 8, 11), implying change your disposition, put on a disposition royal, heavenly, worthy the kingdom of heaven.”
 
Vincent’s Word Studies says, “A word compounded of the preposition μετά [meta], after, with; and the verb νοέω [noeó], to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Μετάνοια (repentance [reconsideration]) is therefore, primarily, an after-thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as ‘Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.’ Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word. Paul distinguishes between sorrow (λύπη) and repentance (μετάνοια), and puts the one as the outcome of the other. ‘Godly sorrow worketh repentance [reconsidering]’ (2 Corinthians 7:10).” Note: Vincent’s is careful to distinguish the actual meaning and its common use. Any change that takes place in a person is the result of the mental reconsideration, not a part of it.
 
Each of these explanations shows that a change in life follows, not precedes or is necessarily in conjunction with, a change of mind. Logically, it must be this way. Of this reconsideration, John the Baptist next says, “For it has neared – the kingdom of the heavens.”
 
The word “heavens” is plural, following the Hebrew word shamayim, heavens. This phrase is used many times by Matthew and is unique to his gospel. He is expressing the Hebrew thought, demonstrating that his epistle is particularly directed toward the Hebrew or Semitic mindset. Vincent’s Word Studies does an excellent job of explaining the phrase –
 
“It is a kingdom of heaven because its origin, its end, its king, the character and destiny of its subjects, its laws, institutions, and privileges - all are heavenly. In the teaching of Christ and in the apostolic writings the kingdom of the Messiah is the actual consummation of the prophetic idea of the rule of God, without any national limitation, so that participation therein rests only on faith in Jesus Christ, and on the moral renewal which is conditioned by the same. It is the combination of all rights of Christian citizenship in this world, and eternal blessedness in the next. All its senses are only different sides of the same great idea - the subjection of all things to God in Christ.”
 
This is correct. His words “without any national limitation” mean exactly what Paul explains in Galatians –
 
“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” Galatians 3:26-29
 
In this kingdom, such distinctions – even if there are these differences – are eliminated. This new economy in the redemptive scenario was coming. John the Baptist was the one to prepare the nation of Israel for the Messiah who would establish it.
 
Life application: Today, people use the word repentance in a manner that is synonymous with, “remove the sin from your life.” In other words, “You must do this before your salvation is realized.” This is an incorrect and harmful addition to the gospel based on a misinterpretation and misapplication of the word “repent,” which is now different from what it once meant.
 
The meaning of words often changes over time. For example, the words awesome and awful used to be essentially synonymous. However, this began to change. Now, awesome signifies something marvelous or wonderful while awful signifies something very bad, bordering on terrible.
 
This is what has happened to the word “repent” in the church today. It has been so misapplied that it no longer means to reconsider but to repair through action. The problem with this is that it makes the idea of repentance one of “fixing your life of sin before God will accept you.” That is not the biblical understanding of salvation. Though a descriptive passage, the account in Acts 10 reveals this –
 
“While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God.” Acts 10:44-46
 
Likewise, Paul says –
 
“And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” Ephesians 1:13, 14
 
The process of salvation is to hear the word, believe it is so through reconsideration of who Jesus is and what He has done, or reconsideration of who God is and what He has done. The reconsideration is based upon past understanding and a new faith, not on a change in lifestyle. And change in lifestyle is subsequent to this change in mental thought.
 
Think it through – how many things are Christians to do or not to do as detailed in the epistles? The answer is “a lot.” However, there are those who have been in Christ for many years and who have never learned the Bible. They have not had a change in action even though they are saved.
 
Logically, one must know what pleases God before he can do it. Thus, to expect a change in action without even knowing what that change is cannot be a condition for salvation. Belief (faith alone) must be the only condition for salvation. To say otherwise is to present a false gospel. If you are presenting a false gospel you must reconsider!
 
Lord God, may we be careful to never add to the gospel of our salvation as we proclaim it to others. What we are asked for is faith in what Christ has done, not in what we must do. Once we believe, we can spend whatever time it takes to then be obedient to the things laid out in Your word. Help us, Lord, to not assume we can merit our salvation through our own deeds. Amen.
 

Matthew 3:1

Sunday, 25 August 2024
 
In those days John the Baptist came preaching in the wilderness of Judea, Matthew 3:1
 
“And in those days, comes John the Baptist, proclaiming in the desolate of Judea,” (CG).
 
The previous verse ended Chapter 2, noting that Jesus was settled in Nazareth, thus He would be called a Nazarene. Now the narrative changes direction and introduces a new figure.
 
Chronologically, he has already been introduced in Luke’s gospel, but Matthew begins his arrival on the scene many years later, beginning with, “And in those days.”
 
The meaning is “in the days when Jesus dwelt in Nazareth.” Even though this is quite some years later, it is during that time. This is evidenced by Matthew 3:13 which says, “Then Jesus came from Galilee to John.” He will leave the area of Nazareth to begin His ministry at this time, a point which begins with the ministry of John the Baptist.
 
The exact time of this appearance by John is noted in Luke 3:1, 2 –
 
“Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.”
 
The name John is from the Hebrew name Yokhanan. That is derived from Yah, a shortened form of the divine name, and khanan, a verb meaning to be gracious. Thus, the name means Yah is Gracious or Yah Has Been Gracious. Of those days when Jesus still dwelt in Nazareth, it next says, “comes John the Baptist.”
 
The title is a transliteration. It literally means “John the Immerser.” However, as “Baptist” is the common usage in English, that will be retained in the translation.
 
As for the verb, it is present tense, thus aligning the two thoughts as occurring together. Jesus is living in the area of the Galilee and John comes forth at that time. This type of writing is known as a historical present. It brings the narrative alive in the mind of the reader. The purpose of such literary tools is obliterated when translators ignore them. At the time he comes, it next says that he is “proclaiming in the desolate of Judea.”
 
The Greek word is kérussó, to proclaim, preach, or herald. In this case, John is making his proclamation that the Messiah is about to be revealed. It was his job to be the forerunner of the Messiah, preparing the way. As for the word “desolate,” this does not necessarily mean a barren wasteland devoid of any life.
 
Despite being translated as a noun, wilderness, by almost every translation, the Greek word is an adjective. Thus, “desolate” fits in meaning and intent. It is a place that is uncultivated and unpopulated, thus a deserted area.
 
Shepherds feeding their flocks would occur in such a place. In the Bible, it is a place of God’s grace and of closeness to God, but it is also typical of a place of testing. The Hebrew word is a noun, midbar, coming from davar, to speak. The sense is speaking as in driving a flock.
 
In the Song of Solomon 4:3, using the word midbar, it says this –
 
Your lips are like a strand of scarlet,And your mouth [midbar] is lovely.Your temples behind your veilAre like a piece of pomegranate.
 
Solomon is poetically taking the mouth and calling it a wilderness. This shows the closeness in thought between the words.
 
This gives us an idea of what John has come to do. He has come to speak in the open to the pasture of God’s people, driving them to be prepared for the coming of the ministry of Jesus.
 
Life application: When the books of the Bible were written, there were no chapter and verse divisions. These were simply scrolls that were written and maintained as complete books. Even if the beginning of Chapter 3 seems disconnected from what was said in Chapter 2, it is not. Rather, it is a new direction built upon what was just said.
 
Thus, it is a logical point to make a chapter break, but it is still good to see the ongoing connection between the two. At times, what is helpful in considering the narrative is to stop and pretend there is no chapter division in what you are reading. Imagine that you are simply reading a continuous scroll. That can help eliminate confusion in what is being said.
 
For example, you may read a scholar who says that the words of Matthew 3:1 cannot be connected to the words of Matthew 2:23 because Matthew 2:23 referred to a time when Jesus was just a young child. This thinking is actually bolstered by the chapter division. Our minds can make a full stop and then start again. But this is not Matthew’s intent.
 
By imagining there is no chapter division, that type of thinking can often be cleared up. From there, going forward and seeing that Jesus departed Galilee to meet up with John then solidifies the notion that the narrative did not break. It simply redirected.
 
Consider what you are reading as you go. The Bible is a marvelous book that will keep instructing you and informing you as long as you continue to ask it questions as you go.
 
Glorious God, it is a joy and a delight to read the word that You have given to us. The stories of times past come alive as if they are happening before our eyes as we read. And all the while, we are communing with You through Your word. What a treasure and what a pleasure. Thank You for Your precious word that tells us of Jesus. Amen.

Matthew 2:23

Saturday, 24 August 2024
 
And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.” Matthew 2:23
 
“And having come, he dwelt in a city being called Nazareth, that it should be fulfilled having been spoken through the prophets, that a Nazarene He will be called” (CG).
 
In the previous verse, Joseph was warned in a dream concerning where to live in the land of Israel, noting that he withdrew to the allotments of Galilee. Now, Matthew records, “And having come, he dwelt in a city being called Nazareth.”
 
Albert Barnes gives a brief description of Nazareth at the time of Jesus –
 
“This was a small town, situated in Galilee, west of Capernaum, and not far from Cana. It was built partly in a valley and partly on the declivity of a hill, Luke 4:29. A hill is yet pointed out, to the south of Nazareth, as the one from which the people of the place attempted to precipitate the Saviour. It was a place, at that time, proverbial for wickedness, John 4:46.”
 
Modern Nazareth is described in Wikipedia –
 
It “is the largest city in the Northern District of Israel. In 2022 its population was 78,007. Known as "the Arab capital of Israel", Nazareth serves as a cultural, political, religious, economic and commercial center for the Arab citizens of Israel, as well as a center of Arab and Palestinian nationalism. The inhabitants are predominantly Arab citizens of Israel, of whom 69% are Muslim and 30.9% Christian. The city also commands immense religious significance, deriving from its status as the hometown of Jesus, the central figure of Christianity and a prophet in Islam.”
 
Next, based on where Joseph decided to settle, Matthew records, “that it should be fulfilled having been spoken through the prophets.”
 
Here, Matthew notes the plural, prophets. Therefore, unlike almost every translation, the following words are not a quote. In fact, citing it as a quote causes a false sense of the words in the minds of readers, and it sets up a real, seemingly insurmountable, problem. Rather, something was fulfilled concerning Jesus, but it is not a specific prophecy, which is “that a Nazarene He will be called.”
 
The word hoti (that) continues to show that this is not a quote. If it was a quote, he would have said something like Matthew 1:22, “which was spoken by the Lord through the prophet, saying...”
 
However, because it is supposed by many to be a quote, innumerable commentaries have been made trying to justify the name and specify what is being quoted. In other words, and to understand some of the attempts to justify the name as being connected to the Old Testament, the Pulpit Commentary says –
 
“First, it may be said Nazarene cannot = Nazarite: the word differs in form, and in no sense could Christ be called a Nazarite. Secondly, the quotation is probably not from a lost prophecy. One meaning of the word Nazoræus is an inhabitant of Nazareth, but the word either (1) recalls the Hebrew word netser a Branch, a title by which the Messiah is designated Isaiah 11:1, or (2) connects itself in thought with the Hebr. natsar, to save or protect (see above), and so has reference to the name and work of Jesus, or (3) is a synonym for “contemptible” or “lowly,” from the despised position of Nazareth. Of these (3) is perhaps the least probable explanation. The play upon words which (1) and (2) involve is quite characteristic of Hebrew phraseology. The sound of the original would be either (1) He whom the prophet called the “Netser” dwells at “Netser”—(for this form of Nazareth see Smith’s Bib. Dict.), or (2) He who is called “Notsri” (my protector) dwells at “Natsaret” (the protectress).”
 
Such commentaries have completely missed the point of what is being conveyed. Because this is not a quote, the place Nazareth and the name Nazarene do not need to be discovered in a prophecy from the Old Testament. Rather, one such reference to what Matthew is saying is:
 
“Nevertheless the gloom will not be upon her who is distressed,As when at first He lightly esteemedThe land of Zebulun and the land of Naphtali,And afterward more heavily oppressed her,By the way of the sea, beyond the Jordan,In Galilee of the Gentiles.2 The people who walked in darknessHave seen a great light;Those who dwelt in the land of the shadow of death,Upon them a light has shined.” Isaiah 9:1, 2
 
Nazareth is a town located within Naphtali. This is in the greater region of Galilee. In other words, Matthew wasn't citing Scripture in a quote, as translations imply (quote marks, etc.). Rather, he was making a point about the writings of Old Testament prophets, such as Isaiah 9:2. Isaiah is saying the light is Christ, being called a Nazarene is a fulfillment of this prophecy.
 
One can think of it this way. If a prophecy noted someone would be a noted surfer in Sarasota, and he was actually living on “ta Key, they may say, "He will be called a Siesta Surfer. As Siesta Key is a part of Sarasota, the prophecy would make complete sense to those who understood it.
 
This explains why the word hoti, that, is included in Matthew’s words. If he was citing a prophecy, the word would not be needed. But it is an explanatory preposition. If Joseph had moved to Tiberius instead of Nazareth, the words of Matthew would still speak of the fulfillment of the words of the prophets. For example –
 
“...that it should be fulfilled having been spoken through the prophets, that a Tiberian He will be called.”
 
As for the other prophets that Matthew was referring to, there are enough references to the area of greater Galilee to form many pictures of the coming Christ. For example, the selection of Hiram, the son of a widow from Naphtali, to accomplish the building of the temple for Solomon provides pictures of the coming Christ (see 1 Kings 7).
 
Specificity is not necessary in pinpointing a single reference to the name Nazareth, and all of the unnecessary attempts to find a suitable Hebrew word to justify this inclusion by Matthew have proven meritless.
 
Life application: Speaking of Nazareth and Nazarenes, there is a modern couple, Nazarenes, who have helped bring the land of Israel to the attention of innumerable people. If you enjoy travel and life videos concerning Israel, including modern Nazareth, you can go to YouTube and search for Sergio and Rhoda in Israel.
 
These two intrepid trekkers have traveled throughout the country, meeting with archaeologists, travelers, and common folk to highlight the great variety of all types of life in the land. Take time to visit their channel and learn to experience Israel in unique and interesting ways that will inform you about this land selected by God to reveal to us the Messiah of the world, Jesus Christ.
 
Lord God, thank You for Your precious word that tells us about Your interactions with humanity in and around the land of Israel. Thank You for the innumerable examples of life, rebellion, restoration, intimate fellowship, and so much more that teach us how we can fully understand and appreciate who You are and what You have done for us. Thank You for Your wonderful word. Amen.
Matthew 2
 
2 And Jesus, having been born in Bethlehem Judea, in days Herod the king: Behold, magicians from sunrisings – they came unto Jerusalem. 2 Saying, “Where is He having been born King of the Jews? For we saw His star in the sunrising, and we came to worship Him.”
 
3 And Herod the king, having heard, he was agitated, and all Jerusalem with him. 4 And having convened all the chief priests and scribes of the people, he inquired of them where the Christ is born. 5 And they said to him, “In Bethlehem of Judea, for thus has it been written through the prophet:
6 ‘And you, Bethlehem, land of Judah,
Are not-at-all least in the governors of Judah.
For out of you will come forth – ruling,
Who will shepherd My people Israel.’”
 
7 Then Herod, having called the magicians secretly, exacted of them the time of the appearing star. And having sent them to Bethlehem, he said, 8 “Having gone, exactingly inquire about the Child. And when you should find, report to me so I also, having come, may worship Him.”
 
9 And they, having heard the king, departed. And behold! The star that they saw in the sunrising, preceded them, until, having arrived, it stood above where the Child was. 10 And having seen the star, they rejoiced – joy exceedingly great. 11 And having come into the house, they found the Child with Mary His mother. And having fallen, they worshipped Him. And having opened their treasures, they offered Him gifts: gold, and frankincense, and myrrh.
 
12 “And having been admonished in a dream not to return to Herod, through another way, they withdrew into their country.”
 
13 “And they having withdrawn, behold, a messenger of the Lord – he appears in a dream of Joseph, saying, ‘Having arisen, take the Child and His mother, and flee to Egypt. And you are there until if I should tell you. For Herod is about to seek the Child to destroy Him.’”
 
14 And having arisen, he took the Child and His mother – night, and withdrew to Egypt. 15 And he was there until the death of Herod: that it might be fulfilled, having been spoken by the Lord through the prophet, saying, “Out of Egypt, I called my Son.”
 
16 Then Herod, having seen that he was mocked by the magicians, was exceedingly en raged and, having sent, he killed all the boys in Bethlehem and in all her borders, from two years and under, according to the time which he exacted from the magicians. 17 Then it was fulfilled that having been spoken through Jeremiah the prophet, saying:
 
18 “A voice – it was heard in Ramah,
Lamentation, and a wailing, and a mourning – great.
Rachel sobbing – her children.
And she would not be comforted,
For they are not”
 
19 And Herod having died, behold, a messenger of the Lord in a dream appears to Joseph in Egypt, 20 saying, “Having arisen, take the Child and His mother, and go to the land of Israel, for they have died – those seeking the soul of the Child.” 21 And having arisen, he took the Child and His mother and came to the land of Israel.
 
22 And having heard that Archelaus reigns over Judea instead of Herod his father, he feared to go there. And having been admonished in a dream, he withdrew to the allotments of Galilee. 23 And having come, he dwelt in a city being called Nazareth, that it should be fulfilled having been spoken through the prophets, that a Nazarene He will be called.
 

Matthew 2:22

Friday, 23 August 2024
 
But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. Matthew 2:22
 
“And having heard that Archelaus reigns over Judea instead of Herod his father, he feared to go there. And having been admonished in a dream, he withdrew to the allotments of Galilee” (CG).
 
In the previous verse, it noted that Joseph took the Child and His mother and came into the land of Israel. Matthew next records, “And having heard that Archelaus reigns.”
 
Concerning the caliber of person Archelaus was, Albert Barnes notes –
 
“Archelaus possessed a cruel and tyrannical disposition similar to his father. At one of the Passovers he caused 3,000 of the people to be put to death in the temple and city. For his crimes, after he had reigned 9 years, he was banished by Augustus, the Roman emperor, to Gaul, where he died.”
 
With this Archelaus ruling in place of his father, Matthew next records that his reign was “over Judea instead of Herod his father.”
 
Charles Ellicott records this concerning Archelaus’ rule –
 
“Strictly speaking, this prince, who, under his father’s will (made just before his death), governed Judæa, Samaria, and Idumæa, was never recognised as a king by the Roman Emperor, but received the inferior title of Ethnarch. Antipas had Galilee and Peræa, Philip the region of Trachonitis. Popularly, however, the higher title was still used of him as we find it in 14:9 of the Tetrarch Antipas.”
 
Because this terrible successor to his father had begun to rule over the same place that Joseph had left from, “he feared to go there.”
 
This only makes sense. If his father had wanted to kill the children of Bethlehem, and if even a breath of the presence of Jesus, Joseph, and Mary had been made known to him, it is possible that the same knowledge was handed to Archelaus to be mindful of. If so, then if a report came back that they had returned to Bethlehem, it could only speak of further trouble for Joseph and his family.
 
Thus his fear was understandable in some ways. Therefore, another divine visitation is recorded, saying, “And having been admonished in a dream.”
 
This is now the fourth visitation in a dream received by Joseph. The Lord is directing his steps to ensure that Jesus will be properly tended to. God had spoken of the coming of the Messiah since the fall of man. His word is filled with information concerning His coming, and those prophetic utterances were being fulfilled with each new detail that is being recorded in the gospel, which includes the next movement of the family. Matthew records the words, saying, “he withdrew to the allotments of Galilee.”
 
The word translated as “allotments” is meros. It has a variety of possible translations based on the context. It is derived from a word signifying “to get as a section or allotment” (Strong’s). The idea is that there is an overall area known as Galilee. Within that area, the various portions of land are allotted to be under the authority of whoever leads this greater area known as Galilee. That is then explained in Luke 23 –
 
“When Pilate heard of Galilee, he asked if the Man were a Galilean. 7 And as soon as he knew that He belonged to Herod’s jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time. 8 Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him.” Luke 23:6-8
 
As Jesus will grow up in Nazareth, and as Nazareth is an allotment of Galilee, more prophecy will be fulfilled in this move. That will be seen in the next verse and in more verses ahead as Matthew unfolds.
 
Life application: In this verse, it said that Joseph feared to go to Judea because of the new ruler of that area. Fear is not uncommon, and it affects us all to some degree and in a wide variety of ways. However, there are things to fear – such as a baseball coming directly at your head – that are to then be avoided. For the Christian, however, there are other things that we truly should not fear, such as death.
 
That may sound contradictory. A baseball about to hit our head can lead to death, and yet we fear it and avoid it. This is natural, and nobody in their right mind would stand there and say, “I have no fear of this baseball hitting me in the face.”
 
However, some people live their lives consumed with the thought of death, as if there is some way they can think to avoid it. This is not a good mental state for anyone, but how much more for the Christian who says he truly believes Jesus prevailed over death?
 
Joseph’s immediate fear may have been understandable, but for the sake of the whole unfolding scenario, there was no need for it at all. God had selected him to be the human father figure for Jesus, the Messiah. He had already directed them several times, and the word assured Joseph that the Messiah would accomplish so many things. Therefore, instead of fearing, he should have been talking to the Lord, asking for direction, and understanding that God’s plan could not be thwarted.
 
We, too, should have this attitude. Whether we like it or not, unless Jesus comes first, we are all going to die. And we have no idea at all when or how that will occur. But God has made promises concerning our eternal destiny and that plan cannot be thwarted. And so, we can (and should) try to avoid disasters like a baseball to the head while at the same time not fearing the inevitable death that we all must face.
 
Let us handle our days reasonably, live our lives well for the Lord, and submit ourselves to him through life and in death. Let us not be people of fear –
 
“Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world. 18 There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. 19 We love Him because He first loved us.” 1 John 4:17-19
 
Lord God, we know that Your word has sure and reliable promises for Your people that extend beyond death itself. And so, we commit ourselves to You, knowing that our days are set and that when they end, You will bring us to Yourself. We stand unafraid of what lies ahead because Jesus has gone before us. Thank You for this reassurance. Amen.

Matthew 2:21

Thursday, 22 August 2024
 
Then he arose, took the young Child and His mother, and came into the land of Israel. Matthew 2:21
 
“And having arisen, he took the Child and His mother and came to the land of Israel” (CG).
 
In the previous verse, the messenger of the Lord spoke to Joseph in a dream. His words were, “Having arisen, take the Child and His mother, and go to the land of Israel.” Now, in exacting obedience to that word, it next says, “And having arisen, he took the Child and His mother.”
 
As in the previous verse, the verbs are in the singular. Joseph was given the instruction, and he followed through with it as spoken. Matthew continues to place the Child before His mother in the narrative as well.
 
From this point, Mary will not be mentioned again in Matthew until near the end of Chapter 12, when she is included in a general statement about “His mother and brothers.” She will not be mentioned by name until the end of Chapter 13 in another general statement, saying, “Is this not the carpenter’s son? Is not His mother called Mary?”
 
At the same time, Jesus will be mentioned by name over forty times by then. He will be indirectly or directly referred to many more times as well. Above all else, the entire biblical narrative, from Matthew 1:1 forward is completely focused on Jesus.
 
As for the minimal references to Mary, this is consistently the case throughout the four gospels. In Acts, she will be mentioned once along with other women. There is no additional importance placed on Mary. Rather the narrative is focused on Jesus. In fact, apart from the birth and infancy narratives, it may be that a comparable amount of detail is given concerning two other women named Mary in the gospels than Jesus’ mother.
 
With Joseph’s arising and gathering Jesus and His mother, it next says, “and came to the land of Israel.”
 
Just as he was instructed, so he accomplished. It can be inferred from the coming verses that he probably intended to go back to Bethlehem. However, that will not be where they will wind up.
 
Life application: Hebrews 12:2 has clear words for us. There, it says, “Let us fix our eyes on Jesus...” (BSB). There are many reasons for this that we could consider. Jesus is God incarnate. As such, He is our Creator (see Colossians 1:16, etc.). Jesus gave His life so that we could have restoration with God, forgiveness of sins, and so forth.
 
By looking to Jesus, we will not be looking elsewhere. Thus, we will avoid idolatry, immorality, etc. By looking to Jesus, we will be thinking about Jesus and all that He means to us. When actively looking, our mental attention is also actively directed at what we are looking at. Thus, we will be thinking about the Source of all goodness, righteousness, and so on.
 
When Scripture is rightly considered in its proper context, the admonition to keep our eyes on Jesus will keep us from theological error. For example, by considering Mary in relation to Jesus, right from Scripture, we can see the grossly exaggerated, unbiblical stand of the Roman Catholic Church, which places a high stress on Mary.
 
Because of this, their theology is flawed in relation to Jesus. The importance of the cross is diminished. The importance of prayer to and through Jesus is obliterated. The importance of the return of Christ is obfuscated. Even our understanding of Israel and its importance in the future is diminished.
 
Let us be wise and obedient to the word. Let us fix our eyes on Jesus!
 
Glorious Lord God, Your word has instructed us to fix our eyes on Jesus. How often has it been said that if our attention to Jesus is too great, we are not giving honor to You? And yet, if Jesus is God, how can we honor You if we do not fix our eyes on Him? Help us to think clearly and to understand that You are in the Son, and the Son is in You. There is no favoritism in the Godhead. But You are One. May we understand this and be obedient to Your word. Amen.

Matthew 2:20

Wednesday, 21 August 2024
 
saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.” Matthew 2:20
 
“saying, ‘Having arisen, take the Child and His mother, and go to the land of Israel, for they have died – those seeking the soul of the Child’” (CG).
 
In the previous verse, an angel of the Lord appeared to Joseph in a dream while he was in Egypt. This occurred after the death of Herod. In the appearance, he was “saying, ‘Having arisen, take the Child and His mother.’”
 
The words are addressed in the second person singular. Rather than, “All of you arise and go,” the angel is speaking to Joseph about what he is to do. Once he is up and about, he is to take the Child and His mother. As in verse 13, the focus is on the Child, while Mary is of secondary attention. Understanding this, the narrative continues with, “and go to the land of Israel.”
 
In verse 13, Joseph had been told to flee to Egypt. Now, he is told to go to the land of Israel. There is no rush or urgency in the words, something that must have been quite reassuring to Joseph. He bore a great responsibility, and he would have probably been quite happy in receiving these words. From there, the angel continues with, “for they have died – those seeking the soul of the Child.”
 
The words bring about a lot of curious speculation. First, note the differences between verse 13 and verse 20 –
 
“Having arisen, take the Child and His mother, and flee to Egypt. And you are there until if I should tell you. For Herod is about to seek the Child to destroy Him.”
 
“Having arisen, take the Child and His mother, and go to the land of Israel, for they have died – those seeking the soul of the Child.”
 
It was Herod who intended to kill the Child. But now, the angel speaks of “those” who sought to destroy Him. There are several views on what the words are saying –
 
“The plural is very often used where the conception of a species is to be expressed, and then denotes the subject, not according to number, but chiefly according to the category to which it belongs.” Meyers NT Commentary 
 
That is supported by the words of Bengel, saying, “The plural concisely signifies, that Herod is dead, and that there are not any others who entertain evil designs.”
 
Cambridge says it is a euphemism, the reference being Herod alone. Barnes concurs and adds a second possibility. He says, “This either refers to Herod alone, as is not uncommon, using the plural number for the singular; or it may refer to Herod and his son Antipater. He was of the same cruel disposition as his father, and was put to death by his father about five days before his own death.”
 
Numerous others suggest it is given as a parallel to the words of the Lord to Moses in Exodus 4 –
 
“Now the Lord said to Moses in Midian, ‘Go, return to Egypt; for all the men who sought your life are dead.’” Exodus 4:19
 
Whichever option is correct, it is a notable statement that Joseph would have understood and accepted.
 
Life application: In Exodus 2:15, only Pharaoh was noted as seeking to kill Moses. However, the text says “all the men” later in Exodus 4:19. Only speculation can be made as to who any others may have been, and we can’t go inserting things into the Bible to form a conclusion. The same is true with this verse in Matthew.
 
The possibilities for what is meant have been set forth, and there may be others as well. But each of these is only a possibility and should be noted as such. As seen above, Joseph would have known what the intent was. Even if he didn’t at first, he could have asked, and that part of the conversation was simply not recorded.
 
The important point to remember is that the story bears all the marks of a literal historical account and it is detailing to us information about the life of Jesus. Therefore, let us consider it as such and revel in what God has done. He is making marvelous parallels between the calling forth of Israel from the bondage of Egypt and the calling forth of Jesus as well.
 
Moses and those with him stopped and received the law on the way to Israel. Jesus is being drawn directly back to Israel to fulfill the law that Moses received. In doing so, He will usher in a New Covenant and a new plan and direction for the people of God. Great is the Lord who has done all these things!
 
Lord God, Your word is a glorious treasure trove of wonder and delight concerning the track of man back to You through the redemptive process that You have set forth. One step at a time, we are being instructed on what You have done and are doing to accomplish that. And it is all centered on Jesus. Thank You for our beautiful Savior, Jesus. Amen.
 

Matthew 2:19

Tuesday, 20 August 2024
 
Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, Matthew 2:19
 
“And Herod having died, behold, a messenger of the Lord in a dream appears to Joseph in Egypt” (CG).
 
In the previous verse, Matthew cited Jeremiah 31:15 concerning the prophecy about Rachel mourning for her children. With that now complete, he next records, “And Herod having died.”
 
Herod’s death was recorded by Flavius Josephus and others in antiquity. The Expositor’s Greek Testament, citing several sources, says –
 
“Herod died in 750 U. C. in his 70th year, at Jericho, of a horrible loathsome disease, rotten in body as in soul, altogether an unwholesome man.”
 
As for the timing, it is debated how long this period was, but most agree it was only a few months after the killing of the children in Bethlehem, though some argue as much as six or seven years. Regardless of the exact time spent there, eventually, Matthew next records, “behold, a messenger of the Lord in a dream appears to Joseph in Egypt.”
 
This is now the third time a messenger of the Lord has appeared to him. This time, however, it is outside of the land of Canaan. This should not be remarkable as the Lord can appear anywhere and at any time, but it demonstrates that the Lord does, in fact, speak to His people outside of Canaan. This is in contradistinction to some claims over the millennia that the Lord does not do so.
 
The Bible is filled with such instances, and such ridiculous claims should not ever be entertained. As for the departed Herod, Albert Barnes shares the following –
 
“Herod left three sons, and the kingdom was at his death divided between them. To Archelaus was given Judea, Idumea, and Samaria; to Philip, Batanea and Trachonitis; to Antipas, Galilee and Perea.
 
Each of these was also called Herod, and these are the individuals who are so frequently referred to in the New Testament during the ministry of the Saviour and the labors of the apostles.”
 
Life application: Translation of Scripture involves more than just conveying words or expressions between languages. It takes careful consideration, consistency, and a watchful eye to ensure that each word or phrase is actually translated. Eyes can skip easily over words or phrases, something quite common when similar words are used within a single verse. 
 
As for consistency, when the context is the same, words should be similarly translated. Otherwise, a false sense of what is being conveyed can come about. However, this is not something that is always possible. There are multiple words that can have similar meanings, and there are many possible meanings for some individual words.
 
Moreover, when there are translation committees that handle individual portions of Scripture, the biases and preferences of each committee will often show through. It may be that one committee may have a book to translate, but individuals within a committee may be responsible for one or two chapters.
 
This can lead to real inaccuracies slipping through the cracks. For example, the Jamieson-Fausset-Brown Commentary says –
 
“Our translators, somewhat capriciously, render the same expression ‘the angel of the Lord,’ Mt 1:20; 2:13; and ‘an angel of the Lord,’ as here.”
 
The exact term in Greek is aggelos kyriou, or “angel Lord.” Notice what JFB is referring to in the KJV –
 
1:20 - the angel of the Lord
2:13 - the angel of the Lord
2:19 - an angel of the Lord
 
The first two instances insert a presupposition, “the angel of the Lord.” In the Old Testament, that generally is referring to the Lord. In the third instance, an unnamed angel representing the Lord is signified.
 
The first two have inserted words without italicizing them to indicate they are not in the original and they are clearly wrong. The KJV is famous for this willy-nilly type of inconsistency in both testaments and so the reader can be led down incorrect paths of thinking about what the text is saying.
 
Someone could come to the unfounded conclusion that “the angel of the Lord” appears to Joseph only in the land of Canaan, but then He directs one of His subordinates to appear outside of the land. That would be a ridiculous assumption, but this is what happens when faulty translation occurs.
 
Be sure to not get caught up in reading one translation and assume it is the only God-inspired translation. Be studious and diligent to check things out before making final conclusions about matters of theology.
 
Lord God, help us to be wise and studious concerning Your word. It is so very precious, and so may You be with us as we read it, contemplate it, and tell other people things that we have learned from it. Above all, thank You for Jesus our Lord who is the One Scripture is pointing us to. Yes, thank You for our precious Savior, Jesus. Amen.
 

Matthew 2:18

Monday, 19 August 2024
 
“A voice was heard in Ramah,Lamentation, weeping, and great mourning,Rachel weeping for her children,Refusing to be comforted,Because they are no more.” Matthew 2:18
 
“A voice – it was heard in Ramah,
Lamentation, and a wailing, and a mourning – great.
Rachel sobbing – her children.
And she would not be comforted,
For they are not” (CG).
 
The previous verse introduced the idea of the fulfillment of that which was spoken by Jeremiah the prophet. Now, Matthew cites that prophecy, beginning with, “A voice – it was heard in Ramah.”
 
The words of this prophecy come from Jeremiah 31:15, which says –
 
“Thus said Yehovah,
A voice in Ramah heard
Lamentation, a weeping – bitternesses
Rachel weeping upon her children
Refused to sigh upon her children
For he naught” (CG).
 
Of the entire verse, the Expositor’s New Testament rightly says, “It was poetry to begin with, and it is poetry here.” The voice is that of Rachel of the third clause. She is being used by Jeremiah as expressive of the woe that had come upon the people of Israel who were being deported to Babylon. The reason for this begins in Genesis 35:19 –
 
“So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).”
 
Rached died on the way to Bethlehem. That is then explained in 1 Samuel 10:2 where it notes that Rachel’s tomb is in the territory of Benjamin. This is confirmed by Joshua 18:25 where Ramah is listed in the cities inherited by Benjamin. It is in this location that the captives of Jerusalem were taken before they were deported to Babylon –
 
“The word that came to Jeremiah from the Lord after Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him bound in chains among all who were carried away captive from Jerusalem and Judah, who were carried away captive to Babylon.” Jeremiah 40:1
 
Therefore, the voice is being expressed as being in Ramah which is “Lamentation, and a wailing, and a mourning – great.”
 
The first word, translated as lamentation, thrénos, is found only here in the New Testament, and it is found only in some manuscripts. It signifies a wailing or a lamentation. Each word used is descriptive of real mourning, one word being added to the next to convey the agony of the situation.
As for the final word “great,” it answers to the Hebrew plural noted above “bitternesses.” There was a great mourning of the exiles (the children of Israel) as they were readied for their long trek to Babylon. Likewise, Matthew poetically takes the death of the children of Bethlehem in this same fashion. There is the voice of the people raised as one over their slaughter. This is then equated to the wailing of Israel in the land of Rachel (meaning Benjamin, her son), saying, “Rachel sobbing – her children.”
 
There is no “for” as inserted by translators. Rather, it is left out to highlight the situation. It is as if while she is sobbing, the writer gasps and calls out “her children.” It is a mournful expression. The parallel to the Babylonian exile is seen. Those who leave will not be returning. It is as if they are dead. Rachel mourns the loss of the people. Likewise, these children slaughtered by Herod are mourned over poetically by Rachel, who died “on the way to Ephrath (that is Bethlehem)” (Genesis 35:19).
 
It is as if Rachel is reaching forward in her place of burial toward Bethlehem, mourning for the loss of those as if they were her own children, “And she would not be comforted.”
 
The Hebrew uses the word nakham, to sigh. The context determines the exact meaning, but it is as if a person sighs in whatever way is being expressed. One can sigh over regret, one can sigh in a state of being comforted or not being comforted, one can sigh in pity, one can sigh in exasperation or sorrow, etc.
 
There is a strong, heavy breathing that conveys human emotion. In Rachel’s case, she would not sigh in comfort as if “I have come to accept the situation, and I will move on.” Rather, she would not be comforted because it next says while referring to her children, “For they are not.”
 
The children were slaughtered by Herod, and they would not return to their mothers. Rachel, emblematic of this situation, is poetically used to describe the matter. It is from Jeremiah’s prophecy that the Lord, through Matthew, makes this woeful connection, noting that it is fulfilled not only in the past, but it carried through to the time of Christ’s coming.
 
Life application: As noted in the previous commentary, we must be careful when taking verses out of their intended context and applying them to our own situations. The five main rules of biblical interpretation are:
Is this prescriptive (does it prescribe anything)?
Is this descriptive (does it merely describe a matter)?
What is the context?
Be sure of the context!
Don’t stray from the context!!
 
If a verse merely describes a matter, it means that we are being given information, but it is not instructing us to do something. If it is prescriptive, certain people are being told to do something. But who are those certain people? For example, it says this in Malachi 3:10 –
 
“‘Bring all the tithes into the storehouse,That there may be food in My house,And try Me now in this,’Says the Lord of hosts,‘If I will not open for you the windows of heavenAnd pour out for you such blessingThat there will not be room enough to receive it.’”
 
Is this merely descriptive, or does it prescribe something? The answer is that it prescribes something. What is the context? It is the Lord speaking through the prophet Malachi to the people of Israel under the law of Moses. Are we sure of the context? Does it apply to the church? No. Tithes are never mandated to the church. There is no prescription for this. Therefore, do not apply the words of Malachi to the church.
Malachi 4:10 is for our understanding but not for our conduct. The law was a tutor to lead us to Christ. We are not under the law. The law is done away with in Christ. Therefore, when you hear Malachi 3:10 quoted by a televangelist or your local preacher and have evaluated it with the five basic rules, you can ignore their mishandling of Scripture.
 
Be wise and discerning. The Lord determined that Jeremiah’s prophecy would be used by Matthew, but we cannot use it ourselves if our own children die. That would be inappropriate. Let us endeavor to always maintain proper context when evaluating Scripture.
 
The tithes of Israel were only brought into the storehouse once every three years. The other two years, the people ate their own tithes. But you will never hear a televangelist (or most preachers) tell you that.
 
Lord God, help us to have a clear and proper understanding of what applies to us in Scripture and what is only there for our knowledge in particular matters, even if it doesn’t apply to us directly. May we stand approved by holding to the proper context of what is being conveyed. Amen.
 

Matthew 2:17

Sunday, 18 August 2024
 
Then was fulfilled what was spoken by Jeremiah the prophet, saying: Matthew 2:17
 
“Then it was fulfilled that having been spoken through Jeremiah the prophet, saying” (CG).
 
The previous verse detailed the massacre of the children of Bethlehem by Herod. As tragic as that was, God knew that it would occur. This is evidenced in the next words, where Matthew records, “Then it was fulfilled.”
 
Matthew is saying that the event of the killing of these children, which was just recorded in the previous verse, finds a prophetic fulfillment in the slaughter of the children of Bethlehem. The words were then a prophecy from “that having been spoken.”
 
The verse that Matthew will cite is from Jeremiah 31:15. That passage concerned the removal of the exiles from the land of Israel and into captivity in Babylon. It was recorded and its immediate fulfillment concerned those at that time. The prophecy was “through Jeremiah the prophet, saying.”
 
Matthew is setting the stage to cite a quote from the prophet, but ultimately it is a word from the Lord through Jeremiah. He was the instrument by which the Lord would speak out the prophecy.
 
Life application: There are quotes from the Old Testament in the New which make connections that others may not have even considered because they seem so unconnected. And yet, the statement that a particular verse or passage is fulfilled in an event in the New Testament is claimed.
 
Because of this, it is not uncommon for people to take other verses or passages and try to make some type of prophetic connection to an event in their own day. For example, it says in Isaiah 30 –
 
“There will be on every high mountainAnd on every high hillRivers and streams of waters,In the day of the great slaughter,When the towers fall.” Isaiah 30:25
 
In 2001, Islamic terrorists used jet planes to bring down the Twin Towers in New York. Within a very short time, Isaiah 30:25 was being bandied about as a “fulfillment” of the words from Isaiah that pointed to the destruction of the Twin Towers.
 
This is not a responsible way of handling Scripture. And yet, it happens pretty much every day. Somebody finds something in the Bible that matches an event in their own sphere of existence, and he then claims that the Bible predicted the event. It happened with quite a few verses from the Bible at the time of a recent assassination attempt on a former US president.
 
But removing a verse out of its intended context is not a healthy way to handle one’s theology. Despite this, people could argue, “Yes, but what Matthew cites in several passages doesn’t really fit with the context of what he is citing.”
 
The difference is that Matthew was an apostle of Jesus Christ. He was guided by his knowledge of Scripture, his understanding of events at the time of Jesus, and – most importantly – by the Spirit of God who is the ultimate Author of Scripture. What God has determined to be within His word is up to Him.
 
It is our job to rightly handle what He has now completed and given to us. There are future prophecies that will come to pass that deal with the church, the tribulation period, and so forth. But not everything that happens in our short span of life needs to find some type of prophetic match in Scripture, even if a few of the words seem similar.
 
A proper thing to do with Scripture is to not manipulate it for personal agendas. Instead, use Scripture to find Jesus and His workings in redemptive history. Read it to find historical information, moral guidance, renourishment of your soul, and so forth.
 
Just because something sounds exciting or prophetically connected to your life, don’t just run with it. Think it through, check the context, and you will normally find that someone made an unacceptable leap in making the connection.
 
Having said this, there is an event that lies ahead that will affect you directly. The timing of it is unknown, but it is coming. Take time to read 1 Thessalonians 4:13-18. If you want to be intimately associated with Bible prophecy, that is a certain passage that will include you if you are a saved believer in Jesus Christ. And it will happen... maybe today.
 
Lord God Almighty, help us to be reasonable in our interpretation of Scripture. May we not try to force our lives and circumstances into the pages of Your word. Instead, we are passing through time and awaiting the final fulfillment of the prophetic word. It will come about as prophesied. Everything else is just us living out our lives. May that be done according to Your will. Amen.

Matthew 2:16

Saturday, 17 August 2024
 
Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men. Matthew 2:16
 
“Then Herod, having seen that he was mocked by the magicians, was exceedingly enraged and, having sent, he killed all the boys in Bethlehem and in all her borders, from two years and under, according to the time which he exacted from the magicians” (CG).
 
In the previous verse, Matthew quoted Hosea comparing the movement of Jesus from Egypt to that of Israel at the Exodus. Now, the narrative returns to Herod, beginning with, “Then Herod, having seen that he was mocked by the magicians.”
 
The word translated as “mocked” is empaizó. It comes from “in” and “play.” Thus, it means to sport someone or mock them. Almost every use is a mocking direct against Jesus. However, in this case, it is the magicians who have mocked Herod through their departing to their own country without providing him the information he requested. Because of this, it next says, he “was exceedingly enraged.”
 
The word thumoó, enraged, is used only here in the New Testament. It signifies to be full of angry passion. Combined with the word “exceedingly,” one can get the mental image of Herod flipping his lid, seething in rage, and turning bright red in the face. He really blew a gasket over being duped. Thus, it next says, “and, having sent, he killed all the boys in Bethlehem and in all her borders.”
 
This event has been called “the slaughter of the innocents” for eons. The term “innocent” has various nuances. From a biblical perspective in relation to sin, there are no innocents. We have all inherited Adam’s sin. However, these children had done nothing deserving of death. Therefore, they are innocent in the sense that Herod unjustly had them killed.
 
As tragic as this is, the number of male children that were this age is estimated to be very low. Bethlehem was not a large city. Even though the extended borders were included, the number still would not have been great. However, the fact that Herod did this stands as a witness to his depravity. If the city were much larger, it is clear that it would not have mattered to him if he killed hundreds or thousands.
 
The account itself has been called into question because there is no extrabiblical reference to it. However, that is both an argument from silence, and it is not unlikely that it is not mentioned if only a small number of children were killed.
 
It would have been devastating for the families who lost children, but in the larger picture, it would not have garnered the same attention that it probably would have today with media and the internet. Of those killed, it next says they were “from two years and under.”
 
Only males and only those up to two years of age were killed. Herod simply wanted any challenge to his authority to be stamped out. It didn’t do him any good, however, because his reign only lasted a short while longer, and as Barnes noted in the previous commentary, “he died of a most painful and loathsome disease in Jericho.”
 
The word translated as “two years old,” dietés, is also only found here in Scripture. It comes from two words indicating “twice” and “year.” Next, Matthew says that this killing of the children this age was “according to the time which he exacted from the magicians.”
 
Here is the second and last use of the word translated as “exacted,” akriboo. It was seen in Matthew 2:7. It signifies to learn carefully or inquire with exactness. Herod had carefully ascertained the information from the magicians, and he then used that information to kill these innocents in a desperate act of trying to overturn the prophetic word of God.
 
Life application: As noted above, the word “innocent” has to be taken in the context of what is being conveyed. Little children and babies are innocent in that they have not committed any intentional wrongdoing. They are in need of care for their very existence as well.
 
Unfortunately, those who need the most care of all are those targeted by the wicked people of the world, like Herod. Today, the Herods of the world are those who support the killing of unborn children through abortion, who target young minds for perverse agendas, like transgenderism, and who abuse little children through sexual perversion.
 
In today’s world, each of these vile practices is fully supported by those who hold to liberal values in any given country. The democrat party of the United States is fully behind these things. And with each new piece of legislation they pass, another one is quick to follow that is more depraved than the one before.
 
There is very little hope that they will change their ways, but individually, each still needs to hear about Jesus. It is our job to share the good news. For those who realize the wickedness they are committing, they normally will become staunch supporters of that which is right.
 
Therefore, even in your anger at the conduct of those on the left, be sure to at least offer them the gospel and tell them there is hope, even salvation, from the wickedness they are so mired in.
 
Lord God, may we be willing to share the gospel with everyone, even those who are so at odds with You in many ways. Satanists, pedophiles, murderers, and the liberal left in general all hold to stands that are contrary to what You accept, but we were once contrary to You as well. Help us to remember that we were also saved from eternal condemnation. May we be about sharing the good news with all people. Amen.