BIBLE IN TEN

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.

Matthew 3:10

Tuesday, 3 September 2024
 
And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire. Matthew 3:10
 
“And already also, the ax, toward the root of the trees it lies. Therefore, every tree not producing good fruit, it is hewn, and into fire, it is thrown” (CG).
 
In the previous verse, John warned the Pharisees and the Sadducees not to trust in the fact that they were physical descendants of Abraham. In fact, he noted that God could raise children for Abraham from the stones. Now to further wake them up to their spiritual plight, he next says, “And already also.”
 
The word is édé. It gives the sense of “already” or even “now after all this waiting.” HELPS Word Studies says, “(a temporal adverb) – already now, even now, referring to what is not yet strictly present but already (now) impacts the present (= ‘already now’). (a temporal adverb) – already now, even now, referring to what is not yet strictly present but already (now) impacts the present (= ‘already now’).”
 
His words are words of warning. What he is going to tell them is right now. What was prophesied concerning Israel’s future and the coming Messiah has met with the present, which is that “the ax, toward the root of the trees it lies.”
 
The word is axiné. One can see the etymological root of our modern word ax. It will be seen only here and in the comparable passage found in Luke 3:9. John’s words are in the present tense, indicating that what is to be chopped down is in deadly peril of having it happen at any moment. The words signify impending judgment.
 
In Scripture, trees bear various spiritual meanings depending on the context, the type of tree, and so forth. In this case, John is equating them to people. This can be deduced from the fact that he just said in verse 8 that those before him were to produce fruit worthy of reconsideration. Now, in accord with that, he next says, “Therefore, every tree not producing good fruit.”
 
John ties the two thoughts together. If people are to bear fruit and some produce bad fruit, then he is speaking of people, namely those before him. However, his words extend to all in Israel because he is the herald of Israel’s coming Messiah.
 
Therefore, those who bear good fruit will reconsider their ways, turn to Jesus, and follow Him. Those who do not will have borne bad fruit. That is what the ax being laid at the root is for. To remove such people from Israel, as he next says, “it is hewn, and into fire, it is thrown.”
 
Jesus is the dividing line. Those who follow Him will be saved. Those who do not will be sent to Gehenna, a subject Jesus will speak of first in Matthew 5.
 
Life application: As noted above, trees carry various meanings in Scripture. In fact, pretty much every object used in the Bible is giving us information about other things. Directions convey meaning. The seasons of the year give us information about other things. Types of metal, various words for rock, water, clouds, etc. Along with its surface meaning whatever is being conveyed, each thing also tells us about something else.
 
Each number carries a special meaning. To understand how numbers consistently mean the same thing, go online and search for Number in Scripture by E.W. Bullinger. It is public domain and can be read online or downloaded from the internet. What is the significance of 1, 2, 3, 4, 5, 40, or 200? Bullinger will explain that to you, along with all other biblical numbers.
 
What significance does the fig, olive, or acacia tree convey? Every type of tree provides information in a relevant way. God created the trees. He understands their properties and He uses them to provide us with information.
 
The fig, for example, consistently speaks of a connection to God. The olive tells us of religious privilege. The acacia tree is considered an incorruptible wood, and so its wood was used in the making of the tabernacle implements to picture the incorruptible Man, Jesus Christ. However, the tree itself carries its own typological meaning, as do all the other trees.
 
Mountains, rivers, valleys (and there are various types of valleys), and so forth – they all convey information that is used to tell us deeper spiritual truths than one gets from only the surface reading.
 
Understanding this, be careful not to just accept what someone says about a spiritual or typological meaning of something. Quite often, people will insert their meaning into what is being presented. Thus, anything can mean anything. For example, it is popular to hear someone say, “The fig tree pictures Israel.” It is incorrect, but by shoving Israel into the fig, a point of doctrine is intended.
 
Rather, than inserting meaning, it must be drawn out from the context. or from the meaning of the root word of whatever is being looked at, or from some other valid means of biblical interpretation. Further, the meaning must be consistently seen in every use of that particular object, thing, or concept. If it is not, then the interpretation is not correct. God is consistent in His use of such things.
 
Never stop pondering the word. It is an almost limitless source of wisdom and knowledge. Enjoy your daily time interacting with God through His precious word!
 
Lord God, how amazingly detailed is Your word. It is a treasure trove of wisdom, instruction, and joy for the heart. May we seek You through it all our days. In it, we find Jesus, and through Jesus, we can find words of salvation based on what He has done for us. Hallelujah for Your precious word. Amen.
 

Matthew 3:9

Monday, 2 September 2024
 
and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones.  Matthew 3:9
 
“and think not to say in yourselves, ‘A father, we have – Abraham.’ For I say to you that God can from these stones rouse children to Abraham” (CG).
 
In the previous verse, John warned the Pharisees and Sadducees to produce fruits worthy of reconsideration. Now, he continues his thought, saying, “and think not to say in yourselves.”
 
By saying this, he knows this is exactly what they say to themselves. What they were thinking was probably one of the most common thoughts in Israel at the time, which is “A father, we have – Abraham.”
 
This is just what the Pharisees later said to Jesus in John 8 –
 
“I know that you are Abraham’s descendants, but you seek to kill Me, because My word has no place in you. 38 I speak what I have seen with My Father, and you do what you have seen with your father.”39 They answered and said to Him, “Abraham is our father.” John 8: 37-39
 
In John 7:36, the Pharisees were told by Jesus that “if the Son makes you free, you shall be free indeed.” He was making a point about their state before God because of sin. Despite being Abraham’s descendants, he was not really their father. But they didn’t understand His logic. Their default setting was, “If we descended from Abraham, then Abraham is our father.” It is exactly what John is warning against now.
 
Jesus, however, next directly tells them their state –
 
“Jesus said to them, ‘If you were Abraham’s children, you would do the works of Abraham. 40 But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. 41 You do the deeds of your father.’Then they said to Him, ‘We were not born of fornication; we have one Father—God.’” John 8:39-41
 
These people claimed to be children of Abraham, but they did not do what Abraham did. Rather, they were children of Satan, doing what their father, the devil, did (John 8:44). When confronted with the fact that they did not act as Abraham, they then defaulted to being sons of God. That is when Jesus corrected them about their true father.
 
In this case, the argument of sonship is one based not on natural genealogies, but characteristic. To be a “son” of something in the Bible often signifies a descriptor, meaning a trait or characteristic. For example, to be a “son of death” means to be someone worthy of being put to death.
 
John knew the thinking of these people because it permeated their culture and society. However, he attempted to correct their thoughts even before the revealing of the Messiah by saying, “For I say to you that God can from these stones rouse children to Abraham.”
 
Here, he uses the word egeiró. It has already been seen five times in relation to Joseph arising and doing as he was instructed. Strong’s defines it as “to waken (transitively or intransitively), i.e. Rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence).”
 
The idea of John’s words here is one of making a complete change in someone as if he were a stone that could be raised to life, arousing him to life. What seems impossible is something that God can, in fact, do. But what is John referring to? The symbolism goes back to Joshua 4 where stones are set up in memorial to the cutting off of the Jordan for the sons of Israel to pass through on dry ground.
 
Not one (as some translations imply) but two sets of stones were set up. And those events occurred at the same location that John the Baptist is now immersing people. The significance of the stone memorials is exactly what John is now speaking of in the coming of the Messiah.
 
Jesus, the Descender, like the Jordan, would be cut off. In His being cut off, life would be given to any who passed through His death. To fully understand the symbolism (and it would be a sad loss for you if you don’t), going to the Superior Word sermons on Joshua 3 and 4 is a must. Everything is pointing to the coming of Christ and what He was to do for His people.
 
Note: As Joshua 3 and 4 are right at the beginning of the book of Joshua, wouldn’t it be better to start with the first sermons of the book and go through them? That way, when you come to Joshua 3 and 4, you will have the appropriate background information to more fully understand what is being seen. The Bible is revealing an amazing journey through redemptive history in types and pictures. You may be amazed.
 
Life application: As previously noted, to be a son of someone or something means to bear the characteristics or traits of that person or thing. The main theme of the book of Galatians is that of law versus grace. The Galatians had started well. They had believed the gospel of Jesus and they had been saved and given God’s Spirit.
 
But then, along came Judaizers who attempted to put these believers back under the law of Moses, a time before the coming of Christ and His fulfillment of the law. If they did this, they would be sons of Moses, not Jesus. And because by the law is the knowledge of sin, they would not be free from sin. Rather, they would be bound by it.
 
In being bound to sin, they would be sons of the devil. But in coming to Christ, one is freed from sin. He is not under law but under grace. In this state, sin is no longer imputed (2 Corinthians 5:19). Law, by its very nature, causes the imputation of sin. It is a trap that too many have fallen into in the church today.
 
Modern Judaizers are everywhere, reinserting precepts of the law into their theology and bringing people back into bondage. Where they stood free in Christ, they now stand at enmity to Him. There will be no salvation for those who never came to Christ and who believe this nonsense, and there will be no rewards for those who were once saved but have placed themselves back under the law.
 
Be free in Christ by living in faith that He has accomplished all things necessary for salvation. This is what grace means. It tells us that what we have gotten is what we do not deserve. We must simply accept it and forever rejoice in it.
 
“Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?— 6 just as Abraham “believed God, and it was accounted to him for righteousness.” 7 Therefore know that only those who are of faith are sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.’ 9 So then those who are of faith are blessed with believing Abraham.” Galatians 3:5-9
 
O God, thank You for the freedom from sin and bondage that we have received through the coming of Jesus Christ. Yes, thank You for the grace You have lavished upon us! Hallelujah and Amen.

Matthew 3:8

Sunday, 1 September 2024
 
Therefore bear fruits worthy of repentance, Matthew 3:8
 
“Produce, you, therefore, fruits worthy of reconsideration” (CG).
 
The previous verse cited John the Baptist’s words to the Pharisees and Sadducees who were coming to him as he was immersing people. He called out to them, “Vipers’ offspring! Who disclosed to you to flee from the coming wrath?” With that stated, he now continues his chiding of them, saying, “Produce, you, therefore, fruits.”
 
The word is karpos, fruit. It is that which is plucked and used for food. It is to be taken figuratively in passages such as this to indicate that which comes from an individual or an entity based on effort, faith, etc. 
 
Both testaments use the fruit symbolism. In the New Testament, Jesus used the metaphor, helping to explain the meaning for us when He said –
 
“Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit. 34 Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. 35 A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things.” Matthew 12:33-35
 
The state of a tree will determine the state of the fruit the tree bears. The state of a tree will be based on its location, soil, amount of sun, and so forth. As for John’s word, some texts say the singular karpon, fruit. Others say the plural karpous, fruits.
 
In English the word fruit can be singular or plural depending on the reference. A banana is a fruit, many bananas are still fruit. However, bananas, apples, and oranges are fruits. As such, when one is speaking in an uncountable form, he will say, “I eat fruit.” But when referring to a countable amount, the word fruits is used, such as, “The basket is filled with amazing fruits like pomegranates and durian.”
 
In this case, John is speaking to a group of people, “Produce you (plural), fruits.” This may make more sense than the singular because he certainly isn’t expecting each person he is addressing to produce the same type of fruit (“You all need to bear fruits, each according to the type of tree you are”) unless he is referring individually to all of them (“Each of you is to bear his own fruit in a worthy manner”). Then it may be that he is speaking in an uncountable manner.
 
This may be hair-splitting, but each possibility is worth considering. As for the fruits John refers to, he continues saying that they should be “worthy of reconsideration.”
 
The point of John’s baptism was for people to reconsider their state before God, “We have been acting in this manner and it is not worthy of our calling as the people of Israel, we need to reconsider our ways and then turn to the path of what is right.” This is the immersion that John heralded. He was preparing the people for the coming of the Messiah by turning their hearts back to the Lord.
 
The KJV blows this translation when it says, “Bring forth therefore fruits meet for repentance.” The archaic word “meet” signifies that which is suitable or fitting. In this, there is an ambiguity that can destroy the intent because it can mean, “When you come to be baptized by me, you are professing reconsideration,” as if the external act defines the reconsideration.
 
That is somewhat like the idea of infant baptism which essentially says, “This rite sanctifies this child for salvation.” Even later in life, Catholics will often say, “I am in a good place! I got baptized when I was young.” They treat the baptism as if it is something that produced good in them. This is not the intent of John’s words.
 
Rather, one reconsiders and then is baptized in John’s baptism. In Christ, one believes in His completed work and then as a symbol of that belief, he is then baptized. The believer’s reconsideration is about who God is and what He has done in Christ. Only after that comes a change in life based on the knowledge that is obtained as he grows in his faith.
 
Life application: In Galatians 5:22, Paul says, “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law.” The word fruit there is singular. Though there are many types of fruit, they are all of the Spirit. As you can see, the use of the singular and plural takes consideration.
 
In the parallel passage to Matthew 3:8 which is found in Luke 3:8, the word is again plural, “Produce, therefore, fruits worthy of reconsideration...”
 
As you go through the Bible, don’t hesitate to hesitate! Stop, think about what is being said, and consider what you are reading. Of course, various source texts may be different, and even translations will divert from what the source text says. As such, it is good to read multiple translations.
 
If you have the patience, get a parallel Bible and read two or more translations side by side. It can open your eyes to variations in translation. From there, you can then seek out why there is a difference in them. You can also weed out incorrect or ambiguous translations, such as the KJV referenced above.
 
These things will help you to get a better understanding of Scripture. But don’t just read the word. Be sure to bear fruit in your mind as you take in what is being presented to you from the mind of God.
 
Glorious God, what a treasure it is to be in Your word daily, tasting its delights and rejoicing in its truths. Our days are better when we start there, and our lives are so much better off as we continue to search it out and apply its precepts to our lives. Yes, Lord God, thank You for Your word. And thank You above all for Jesus our Lord, the One who is so beautifully presented to us in it. Amen.

Matthew 3:7

Saturday, 31 August 2024
 
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? Matthew 3:7
 
“And having seen many of the Pharisees and Sadducees coming about his immersion, he said to them, ‘Vipers’ offspring! Who disclosed to you to flee from the coming wrath?’” (CG).
 
In the previous verse, it noted that those who went out to John the Baptist were baptized by him in the Jordan, confessing their sins. Now Matthew, while speaking of John, says, “And having seen many of the Pharisees and Sadducees.”
 
These are the main two groups addressed in the gospel narratives in relation to spiritual matters. However, there are other groups that are mentioned at times in leadership positions, such as the Herodians. As for these two groups, there are many extensive commentaries on them. One of the most detailed is that of Albert Barnes. For brevity, the commentary of Cambridge is provided –
 
Pharisees] The name signifies “Separatists;” the party dates from the revival of the National life, and observances of the Mosaic Law under the Maccabees. Their ruling principle was a literal obedience to the written law and to an unwritten tradition. Originally they were leaders of a genuine reform. But in the hands of less spiritual successors their system had become little else than a formal observance of carefully prescribed rules. “The real virtues of one age become the spurious ones of the next.” Prof. Mozley, Sermon on Pharisees. The “hypocrisy” of the Pharisees, which stifled conscience and made them “incapable of repentance,” is the special sin of the day rebuked more than any other by the Saviour.Politically they were the popular party, supporters of an isolating policy, who would make no terms with Rome or any other foreign power. The Zealots may be regarded as the extreme section of the Pharisees.The Sadducees were the aristocratic and priestly party, they acquiesced in foreign rule, and foreign civilization. They refused to give the same weight as the Pharisees to unwritten tradition, but adhered strictly to the written law of Moses. Their religious creed excluded belief in a future life, or in angels and spirits (Acts 23:8). The name is probably derived from Zadok the priest in David’s time. Others with less probability connect it with Zadok, a disciple of Antigonus of Socho, who lived in the second century b. c. The derivation from tsaddik (righteous) is untenable.
 
Of these two groups, Matthew notes that they were “coming about his immersion.”
 
They probably had questions about his authority, purpose, doctrine, intent, and so forth. If so many people were coming to him, was he a threat to their authority and teaching? And if this was the case, how could they trap him in his own words, etc.?
 
We can assume that the questions these groups will ask of Jesus, as recorded in the gospels, were similar to those they would have asked John about now. Therefore, knowing their lives and form of religion, “he said to them, ‘Vipers’ offspring!’”
 
The word is echidna, a poisonous snake. The identification of this snake should not be pressed too far because the same word is used when referring to a snake on the island of Malta in Acts 28.
 
The serpent was introduced at the fall of man in Genesis 3. This is probably a reference to that. Serpents continue to be noted in Scripture after that. One instance is especially highlighted in the account of the time during the wilderness wanderings in Numbers 21. There, the people were bit by serpents, and many died. In this, the people acknowledged their sins, and a remedy was given by the Lord to heal the people.
 
As such, the main thought of John is probably that of these men being the spawn of Satan who cause the people to sin, separating them from God. They were the evil offspring of their evil parent acting in crafty and malevolent ways. After so addressing them, John next says, “Who disclosed to you to flee from the coming wrath?’”
 
He uses the word hupodeiknumi. It is a compound word signifying “to exhibit under the eyes.” It is only used six times in the New Testament, and it is variously translated. Many translations say something like “warned,” or “forewarned.” Contextually, that may be the idea, but it is more of a paraphrase. For example, the word is used in Acts 20 when speaking about what one should do –
 
“I have shown [hupodeiknumi] you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’” Acts 20:35
 
For a word that gives the underlying sense of the meaning, disclose is sufficient. John questioned these men, asking who had disclosed to them to flee from the coming wrath. It would be difficult to think that John meant this literally as if they truly were coming to hear his message and reconsider their ways.
 
Whether John knew their true intent or not, or whether he merely suspected it, Jesus knew exactly what these men were thinking. Their words were often duplicitous toward Him. Two examples of this are found in Matthew 22:15-33 where first the Pharisees and then the Sadducees tried to trip Him up.
 
Understanding this, John may have been speaking to them in a tongue-in-cheek manner with a sarcastic emphasis in his question to them. In other words, “Wrath is coming, it will come on all offenders, but you don’t think you even lie in that category, so what are you doing here inquiring about my immersion for repentance?”
 
As for the wrath that lay ahead, it had been prophesied in the Scriptures that Israel would be exiled twice. Exile implies war, famine, and death. It implies the destruction of their land. But there is also the final wrath of judgment when all men stand before God. These men probably felt secure that they would escape both.
 
Paul, however, addresses the issue of coming wrath several times (Ephesians 5:6, 1 Thessalonians 1:10, etc.). One main time, specifically speaking of these particular Jews, he writes –
 
“For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.” 1 Thessalonians 2:14-16
 
Life application: The wrath of God is something that cannot be dismissed when the Bible is read and accepted at face value. To sin is to miss the mark with God. In this, judgment must come. The very nature of God demands it. To not accept His provision for forgiveness and atonement of sin means that His wrath, by default, remains upon that person.
 
The religious leaders of Israel were under God’s judgment for sin. They were offered forgiveness through the atoning work of Jesus Christ, but most of them never accepted God’s offer. They remained under His wrath because of this. We must remember that no person is good enough or can do enough good to be pleasing to God. That belongs to the Lord alone who fully pleased His Father. Therefore, only by coming to God through Jesus can one be saved. Be wise and accept the offer that God has made in the giving of Jesus!
 
“And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus. 15 This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. 16 However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. 17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.” 1 Timothy 1:14-17
 
Heavenly Father, You have sent Jesus! Thank You, O God, for having done for us what we could never do. You alone are to be praised for Your goodness to us in reconciling us through the precious blood of Jesus our Lord. Hallelujah to You. Amen.

Matthew 3:6

Friday, 30 August 2024
 
and were baptized by him in the Jordan, confessing their sins. Matthew 3:6
 
“and they were immersed in the Jordan by him, acknowledging their sins” (CG).
 
The previous verse noted that Jerusalem, all Judea, and the region around the Jordan went out to John the Baptist. With that remembered, the thought now continues with “and they were immersed.”
 
The word baptizó, to baptize, is now used for the first time in the New Testament. It is a transliteration of the Greek word. Its English meaning is “to submerge.” It is unfortunate that the word was transliterated and not translated because a lot of very poor theology could have been avoided.
 
However, that is the reason the word was not translated. Nobody at the time wanted to get stuck in a theological argument about sprinkling vs. immersion or whether child baptism is acceptable. Wars could have started over such a thing. As for the meaning, a few commentaries will be given –
 
HELPS Word Studies says, “properly, ‘submerge’ (Souter); hence, baptize, to immerse (literally, ‘dip under’). 907 (baptízō) implies submersion (‘immersion’), in contrast to 472 /antéxomai (‘sprinkle’).” So, no sprinkling. Got it.
 
Thayer’s Greek Lexicon says, “properly, to dip repeatedly, to immerge, submerge (of vessels sunk, Polybius 1, 51, 6; 8, 8, 4; of animals, Diodorus 1, 36).” So, when a ship sinks, it gets baptizo’d. Got it.
 
Strong’s says, “From a derivative of bapto; to immerse, submerge; to make whelmed (i.e. Fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism -- Baptist, baptize, wash.” Whelmed... I see. Fully wet. Got it.
 
This issue of John’s immersion was that of completely submerging those who came to him. A sign was thus being made that the people were wholly devoting themselves to return to the Lord, reconsidering their ways. If they came out and John sprinkled a little water on them, it would have signified something entirely different.
 
Further, John’s baptism, being a baptism of reconsideration of one’s ways, would not apply to little children because they had nothing to reconsider. Until they were old enough to know what was right and reject what was wrong, they were under the care and direction of their parents.
 
When Jesus initiated the New Covenant, the same truths would exist, but the immersion He directed now has a different purpose –
 
“And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, ‘Did you receive the Holy Spirit when you believed?’So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.’3 And he said to them, ‘Into what then were you baptized?’So they said, ‘Into John’s baptism.’4 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.’5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.” Acts 19:1-6
 
In Acts 2, like John’s immersion, the immersion directed by Peter was one of reconsideration (Acts 2:38), but it was for a different reason. They had just rejected Jesus and crucified Him. They had to reconsider their actions first, believing on the name of Jesus.
 
So, each account in Acts needs to be considered carefully to understand what is happening. The main point for now is that baptism signifies full immersion. Got it? Got it! John was immersing them “in the Jordan by him.”
 
The Jordan was first mentioned in the previous verse. It means The Descender. Everything about the Jordan forms a picture of Jesus. John was symbolically preparing them for the coming of their Messiah by submerging them in the waters of the Descender. This was because they were “acknowledging their sins.”
 
Sin comes about through law. Where there is no law, sin is not imputed (Romans 5:13). The law is not something that is given for righteous people. Rather, Paul explains the purpose of the law in 1 Timothy –
 
“But we know that the law is good if one uses it lawfully, 9 knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, 11 according to the glorious gospel of the blessed God which was committed to my trust.” 1 Timothy 1:8-11
 
These are the type of people that were coming forward, acknowledging their state and reconsidering it before the Lord. It is hard to figure out why people would want to return to the law that Jesus fulfilled. By doing so, they are admitting that they are not righteous. Instead, they are reflected in the words of Paul above. Those who have come to Christ are now deemed as righteous before God, not because of what they have done, but because of what He has done.
 
Life application: It was noted above that the Jordan, the Descender, pictures Christ. A portion of that will be explained so that you can understand how God has taken even the natural layout of the land of Israel to tell us about the coming of Christ Jesus.
 
The Descender starts at Mount Hermon, which means “Sacred.” It is a three-peak mountain, each peak of which is essentially the same size and height. That is a reference to the Trinity. Hermon is capped in snow all year, signifying purity. It is emblematic of heaven, the Sacred place.
 
The water descends from Mount Hermon springing up in the very northern areas of Israel just as Jesus sprang up from the land in His incarnation. The waters first pass to and through the area of Dan, or Judge. Christ descended from heaven to the world to be the Judge of sin and to have sin judged in Him.
 
The waters flow south into the Galilee, where they linger before passing south, again into the Jordan. Christ’s life and ministry were centered on this area where He lingered, spending most of His recorded time there. The Jordan then travels in a very long zigzagging path along the border of Canaan. Christ, the Descender, went through all Israel, traveling and preaching.
 
The Jordan terminates in the Salt Sea, the Sea of the Arabah (Sea of the Pledge). It is the Dead Sea. Christ, the Descender, went to His death. But there was no corruption found in Him, typified by the salt of the Salt Sea – a picture of incorruption. In His death, the pledge, typified by the “Sea of the Pledge,” is given. It refers to the Spirit, the pledge (arrabon – from the Hebrew eravon) of Ephesians 1:13, 14 –
 
“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee [arrabon] of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14
 
From this sea, the waters do not continue on. Rather, they evaporate – a picture of the resurrection and ascension. As for the fulfillment of the typology, Jesus Himself expressly tells us that He is the fulfillment of what the Jordan pictures –
 
“For I have come down from heaven, not to do My own will, but the will of Him who sent Me.” John 6:38
 
Though modern New Testament Hebrew is different from biblical Hebrew, there are overlapping words. In the Sar Shalom Hebrew translation of Jesus’ words, v’yaradti, “and I have come down,” is used. The name Jordan is from the same word, yarad. Jesus is the Descender.
 
These are but a few of the many pictures that can be drawn from a study on the Jordan. For example, Joshua 3 and 4 tell of the time when Israel passed through the Jordan on dry ground. Both passages give amazing insights into the future redemption of Israel when they come to God through acknowledgment of Jesus Christ. To understand these pictures, the sermons from the Superior Word are available in a variety of different formats for you to read, watch, or listen to.
 
Each time the Jordan is mentioned in Scripture, information about the Person of Jesus is seen. Be sure to consider what you are reading as you go through the Bible. It is all telling us of Jesus.
 
How precious is Your word, O God! It is telling us wonderful stories about what has been, what is currently going on, and what is coming in the history of the redemption of man, and it is all centered on the giving of Your Son for us. Thank You, O God, for Jesus Christ our Lord. Hallelujah and Amen.
 

Matthew 3:5

Thursday, 29 August 2024
 
Then Jerusalem, all Judea, and all the region around the Jordan went out to him Matthew 3:5
 
“Then went out to him Jerusalem, and all Judea, and all the surrounding of the Jordan” (CG).
 
The previous verse noted John the Baptist’s attire and his food. Despite what would seem a person who was completely out of touch with reality in today’s world, the people of Israel realized they were dealing with a great man of God. Therefore, it next says, “Then went out to him Jerusalem.”
 
In this case, it is referring to the inhabitants of Jerusalem. It is making a point that the people of the capitol city, despite having all of the religious leaders in that area, were spiritually hungry and wanted to know what God was doing through John. It was evident to them that his message carried the weight and authority of the Lord, just as with the Old Testament prophets. Next, the list mentions, “and all Judea.”
 
It is the general area where the Jews lived. Samaria is not included in this list because it was not a place where the Jewish people greatly inhabited, although there was a Jewish presence. In fact, in John 4, this division of the Jews and the Samaritans is particularly highlighted.
 
The words here include another comparative that is not to be taken literally. The word “all” does not literally mean “all.” It refers to the overall scope of the area. People from all over Judea came to hear John the Baptist. This will be evident from other verses in the gospels concerning the thoughts being presented by Matthew now. Along with Jerusalem and Judea, it next says, “and all the surrounding of the Jordan.”
 
The adjective perichóros is used. It is derived from peri which means about, around, or concerning (as in concerning a matter), and chóra, a country, district, region, and so forth. Thus, it signifies that which is around a region. Being an adjective, “surrounding” gives the proper sense.
 
This would be Jewish inhabitants living along the Jordan, such as in the area of Galilee and so forth. It would include people living on both sides of the Jordan as well. A good summary of these words is found later in Matthew 4:25 –
 
“Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.”
 
Life application: As was stated in Matthew 1:19, there are words that must be considered carefully and in line with other uses of the word in the Bible as well as the greater context of the Bible. Not every “every” means “every” and not all “all’s” mean all.
 
This does not mean, as some might then claim, that the Bible has errors. Rather, it means that the Bible uses the common terminology of the day to make a point. If someone were having a political rally in Washington, DC, depending on the size of the crowd that came, it would be common to hear it said, “It was amazing! All of DC came to hear him speak.”
 
The fact is that not all of DC came to hear him speak. Those opposed to his message would not come. Those at work would not come. Those in the hospital would not come. And so forth. An example of this is that in the next verse (Matthew 3:6), it will be noted that all of these people who came to John were baptized by him. However, in Luke 7, it says –
 
“And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. 30 But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” Luke 7:29, 30
 
As is evident, not everyone was baptized by John the Baptist. Remember to have care when considering the words of Scripture. Think about what is being conveyed and understand that human terminology, including cultural expressions which may include exaggerations for effect, are employed at times to make a point or to note a superlative.
 
Remembering these things will help you to avoid confusion in what you are reading.
 
Lord God, thank You for Your word which gives us so much information relative to our own lives. We can see that the people recorded in the Bible are like us today. We are all living out our lives in Your presence and we all need to learn the lessons of Scripture to determine how to live properly in Your eyes. May we use this wonderful blueprint to do just that. Thank You for Your precious word that leads us to Jesus, the perfect example of what is right and good. Amen.
 

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.