Edwards on Forcing Religious Thoughts and Disciplines

     Edward's journal entry for March 7th complains that he suffers from "not forcing myself on enough religious thoughts", an interesting concept. I think that many today would argue that this kind of "forced" religious thought and meditation, forced devotion would be futile. Devotion, they would argue, I suspect, must be from the heart, it must be willing and come from the heart, and be fully from the inner being with whole consent of the will, not forced, else it is invalid.
     Yet, I think we must admit that Edwards demonstrates the opposite. There is nothing wrong and everything right with such "forced" exercises. We see the benefit in forced exercised in virtually every other area of life (included all intellectual areas) and yet, for some reason we deny that benefit in the matter of the spiritual - here - it **must** be voluntary and it must be something that we do with the full vigor and vitality and zeal of our "want to", no force, no habit, no "legalism" allowed or we invalidate the entire affair and not accomplishing anything truly worth while. If discipline is worth-while in all other, lesser areas of endeavor, they it is all the more worth-while, and doubly so in this one!

Judah Prevailed - 1 Chronicles 5:1-2

1 Chronicles 5:1–2 (NKJV)

Now the sons of Reuben the firstborn of Israel— he was indeed the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph, the son of Israel, so that the genealogy is not listed according to the birthright; yet Judah prevailed over his brothers, and from him came a ruler, although the birthright was Joseph’s

     It is important to note that, though the language here presents Judah as having "prevailed", as if the tribe themselves did something to win the day, Judah prevailed because of the hand of God. In verse 1, speaking of Reuben, the English text uses the word "indeed"; where the Hebrew language might suggest the word "although" or "when" to underscore the contradiction that is being brought out in the passage. Reuben was the first-born and ought to have had the first-born's rights and privileges. Yet, Judah, especially when it came to the matter of the coming King, and the Messiah, enjoyed that great blessing. He "prevailed" over his brothers, verse 2 says.
     The verb means to vaunt oneself, or to be overbearing, perhaps to show hubris or even pride. It was used to speak of arrogance in the Scriptures. Eliphaz used it when he accused Job of acting "defiantly" against the Almighty in Job 15:25. Likewise, later, Elihu used it in Job 36:9 to show one of the kinds of sin God teach his righteous people to turn away from. The basic idea is to swell higher, as a tide of water swells at high tide or in a flood. Thus, in Genesis 7:18, as a result of the great rain and the fountains of the deep breaking forth, the "waters prevailed" on the earth... (Likewise in verse 19, 20 and 24).
     That sense can be used metaphorically, as in Psalm 65:3 where David says that iniquities have "prevailed" against him. Thankfully, he goes on and, as in many other places, he says that God will provide atonement for transgression! This metaphorical sense carries over to the idea of be "greater than" or "more" when used in an adjectival sense. Genesis 49:26 says that "The blessings of your father have 'excelled' the blessings of my ancestors...". They are greater in scope or magnitude than those blessings. It can be joined with another verb to modify an idea as in 2 Samuel 1:23 where Saul and Jonathan are said to be "swifter" than eagles and "stronger" than lions.
     So, Judah overwhelmed his brethren, particularly Reuben the first-born. Joseph, (via Ephraim and Manasseh) who inherited the double portion of land (Gen. 49:22-26) and Judah (who inherited the rulership over the family) received the blessing (Gen. 49:8-12) that normally would have gone to the first-born) were the one’s blessed in Reuben’s instead because of Reuben’s defiling of his father’s bed (Gen 35:22).

The Significance
     The significance here is, of course immense. We must note that this "overwhelming" ought to be seen from their point of view and not strictly from ours. It was a progressive overwhelming as God set about accomplishing that "overwhelming", generation by generation, moving through the houses of both Reuben and Judah, frustrating the inheritance on the one side no matter what, and blessing it not what on the other side.
     This, by the way, is one of the reasons for the lengthy genealogies in the Book of 1 Chronicles. It is so that we can watch and see how God brought about what He said He would do all of those decades and centuries He would do. Of course, there are other reasons to read these genealogies, but this a very good one. trace those names, find a good commentary and see what happened to all of those people and see what God did to both frustrate and, more importantly, preserve the line that would be the line of David and, ultimately, the line of His Messiah, our Lord Jesus.

     In all of this we must underscore Judah’s pre-eminence. The tribe of Judah holds the first and most prominent place in these genealogies. Reuben was the firstborn, and Joseph had the birth-right; but precedence was given to Judah. This was foretold in the remarkable language in which old Jacob, upon his dying bed, spoke of this one of his sons and the tribe of which he was the progenitor.

1. The Tribe Of Judah Took Precedence Of All. When the tribes were numbered under Moses, that of Judah was found to exceed all the others in number. When the Israelites were organized for the war against the Canaanites, Judah was divinely appointed to be the vanguard of the army. A similar precedence is accorded to the tribe of Judah in this Book of Chronicles.
2. From The Tribe Of Judah Sprang David And The Royal House. Of Israel the Lord chose Judah, and of that tribe the family of Jesse, and of that family the youthful David. The great King of Israel and his glorious son shed a splendor upon the national annals. And when the separation of the kingdoms came about, the kingdom of Judah was distinguished in many ways, both civil and religious, above the sister kingdom of Northern Palestine.
3. The greatest distinction and privilege of Judah was this: From This Tribe Sprang The Messiah. Jesus, the Son of David, was a descendant from Judah. This was the true “Lion of the tribe of Judah.”

God Has A Very Long Memory

     We're reminded that God has an exceedingly long memory...here we are reminded that all of this comes, because of the lynch-pin actions of Manasseh in bringing the judgment prophesied for so long crashing down on Judah's head. The Northern Kingdom is long gone now - to the Assyrians 117 years ago. They'll not be heard from again - ever - at least not until the time of the end when all of Israel is regathered.
     Now God is moving against His cherished Judah - long the object of His patience and mercy. But that patience has finally run out. He is using the Babylonian King, Nebuchadnezzar to do so. Here in 605 (when Daniel et. al. is taken). He will again in 597 and will finally crush them 586 as Judah struggles against the bit.
     The point of all of this is to direct us to the Law, and ultimately to the mercy and grace of God. We cannot escape the memory of God. He remembers our sin, and thus our failing and we must account for our offense to He and to His holiness. There is no way out - but for one single opportunity. He has provided a way of mercy in His Son.
     This is the testimony of all three of the major prophets and the song of all twelve of the minor prophets. God is sending a Messiah and that Messiah will rescue, will provide a means of escaping the wrath, the judgment of God and will enable a means of entry into the Kingdom, the land God has promised His people.

Why Do We Never Learn?
     Time and again we read that the Kings of Israel and Judah both "do evil" in the sight of the Lord, following in the footsteps of their fathers. One would think that, simply from a practical point of view, they would learn from their example that "crime doesn't pay"!! You would think that they would observe that God, and they would surely see that the God of Israel as watching and was calling them to account, would hold them to the standard that was present and proclaimed in the Scriptures? But obviously, they managed to deceive themselves into believing that they were different than all of those who went before them, by whatever rationalizations they, or their pagan priest counselors foisted upon them.
     There is a danger in bad counsel isn't there? One needs to sure that they are receiving counsel that is solid and reliable. Counsel that will not result in destruction, but that, rather will lead to blessing. One way to do so is to take a look at where that counsel has led others. One of the great lessons of the Kings of Israel and Judah is their failure to see and learn that lesson (or their blundering on in spite of it!).
     One might also observe that this is a great demonstration of the doctrine of human depravity. It is an entirely Biblical argument that Jehoiachin did what was in his heart, it was out of his heart that his "mouth" spoke here. This is not to relieve him of any responsibility for his actions, God certainly did not, but only to say that his nature was corrupt and he only acted according to his nature, and God, because He was at the end of His patience, allowed his so to do. He did not interfere and draw him to godliness, as He did with Hezekiah and, most recently, with Josiah. It is clear in the Scripture that it is God Who initiates the process of godliness in an individual and it is God Who moves that process along to fruition. It is clear here that, because of the ungodliness in Israel and in these terribly ungodly people, God chose to allow them to reap the results of their sin.
     What it is important to remember is that it is not as if they had no witness and it is not as if they had no warning. They had the example of the Kings who went before them. They had the prophets, minor and major standing before them - men like Isaiah, Jeremiah and Ezekiel and the several of the minor prophets who were active at this time. What these kings did, they did in spite of these examples and in spite of all else that argued for the opposite behavior. They followed their natures because that was what they wished to do in rebellion against the God who had freed them from bondage in Egypt. In rebellion against they God Who had given them a land flowing with milk and honey and blessed them beyond measure. But none of that was good enough because that same God asked them to acknowledge that He was sovereign and not they! The nerve!
     And this they could not abide! Yet they would bow their knee to all manner of other, invisible gods of their own making because they were of their own CHOICE....the true god in all of this is the god that has reigned in man since Cain first erected an alter beside that of Abel...the god of human choice. Until we are willing to surrender ourselves and acknowledge that there is but One true and Living God and that He rules over all...there will be no peace, no matter how loudly men cry out that it is so.

A Godly Father Is No Guarantee
     We noticed earlier that godly son can follow on the heels of an ungodly father and saw it illustrated in the case of Hezekiah. Now we see the opposite in the case of Manasseh, perhaps the most ungodly king in Judah's history, following on the heels of one for the four godly kings, that same Hezekiah.
     We must note, however, that Hezekiah, though a godly man, and greatly blessed and used by God, was not the man that Josiah or Joash was; and he was certainly no David.
     This simply underscores the point that we were making; that God often intervenes and takes a hand in these matters and directs these affairs according to His own plan and purpose.

God’s Patience & His Judgment

     Note in 2 Kings21:11 and 12 the use of the words "Because" and "Therefore" to indicate a causal statement. Now we must understand these words in their context. God had long prophesied the doom of Israel, and Judah in particular as a result of their sin and their refusal to submit themselves to His Law and their consistent refusal to walk with Him on a continuing basis. This prophecy of judgment goes all the way back to the even before they even entered the land!
     Yet here we see God say that the coming surrender of the people and the Kingdom to Babylon is "because" of the sin of Manasseh and his sin in all that he did to lead the people away.

The “Lynch-Pin”
     Manasseh is serving as the lynch-pin of God' judgment on the people for the judgment that has been coming for generations and generations. A thing can be "because" of a matter, and yet be "because" of other matters as well.
     Remember that God is a merciful and a patient God, and withholds judgment, often for long, long periods of time. Hezekiah was an example of that principle! He was to die and yet he pled with God and God spared him and gave him 15 more years (frankly - he'd have been better off if he'd have gone to be with the Lord when first called actually...). Nineveh and Jonah is another example. God is patient and merciful. God waits and waits.
     But there is the inevitable (and unpleasant) end to His patience. That is what has arrived to Judah with the Kingship of Manasseh. and yet, even here there is a bit of patience for Manasseh’s kingship itself is some 55 years long! The time God gave is for the people to repent - remember that this is during the ministries of Isaiah and Jeremiah.
     No one can call God harsh or name Him a beast (as so many do these days). At least no one can who has taken the time to read, really read the Old Testament. The God portrayed there is a God of mercy and a God of patience, a God Who gave people opportunity time and again. Men object and rail when they see the judgment and the harsh hand of the justice and judgment of God. But that judgment of God, exercised against the nations is often merely those nations only reaping what they have sown or only they being hoist on their own petard.
     Remember that not only does God have a long history of offering grace and mercy, but he also has a long memory and does not forget offense or debt by those who reject that mercy and insist on making their own way. When time comes for the repayment of that debt, it WILL be repaid, with interest. There is no escape.
     That is the argument for submission and for the embracing of the mercy offered by the Vineyard owner. That He IS the Owner none can change. That there is a debt none can change. The only thing that can be changed is the terms of how the debt gets repaid...

Terrible, Foreboding Language
     Take a moment to observe the terrible language used in verse 12 and following.. "Calamity" is a word used of the worst of human events and experiences. The "plumb line of Ahab" is an awful standard, on that should have frightened the listeners terribly. The concept of being "wiped" like "a dish" a horrible picture to draw concerning any society and judgment coming to it. The "forsaking" of "the remnant", a thing God swore never to do (and ultimately never will do, as He will fulfill those promises in their Messiah the Lord Jesus Christ) is a terrifying thing, as, time and again, God was their only, their ONLY defense against overwhelming odds; especially most recently for both the Northern and Southern Kingdoms. Being delivered into the hand of their enemies (instead of being preserved) and being plundered themselves (instead of doing the plundering) were a horror to contemplate.
     All of this, we're told, in verse 15, because they have done evil "since the day they came of Egypt until this day."(2 Kings 21:1).

It Works Both Ways…
     We noticed earlier that godly son can follow on the heels of an ungodly father and saw it illustrated in the case of Hezekiah. Now we see the opposite in the case of Manasseh, perhaps the most ungodly king in Judah's history, following on the heels of one for the four godly kings, that same Hezekiah.
     We must note, however, that Hezekiah, though a godly man, and greatly blessed and used by God, was not the man that Josiah or Joash was; and he was certainly no David.
     This simply underscores the point that we were making; that God often intervenes and takes a hand in these matters and directs these affairs according to His own plan and purpose.
     It is important to notice that Josiah's trust in Hilkiah was complete, and that Hilkiah's trust in his workmen was, in turn, complete as well. This trust was founded on the fact that there was an increase in spiritual activity and walking with the Lord. The idolatry and filth that had been the habit for the years of Manasseh's reign and the following were gone and things were now much better, and as a result, men were becoming trustworthy as well. The lesson to learned is that with false religion comes evil nature and unrestraint in morality in all areas. With true religion comes honesty, integrity and all that accompanies it.
     Some will suggest that Christianity has had its' share of corruption over the years, and I will agree, but we must be careful to look and see what is true, Biblically observant Christianity and what is not. Where men honor the Scripture, truly honor it with all their hearts, not just their words and their mouths, their hearts and their deeds follow. Where such words are hypocritical, then, as in Jesus' day, the house of God becomes a den of thieves.
     And once again we note that the godliness of the father does not guarantee the godliness of the son. Josiah, one, whom the Lord says had no peer since David himself, has a son who forsakes the things of the Lord.
     Now surely we see the sovereign purpose of God at work here, but we must also see the personal responsibility of each man's will and the necessity of each human being to pursue after and embrace the truth of the Gospel for themselves. Jehoahaz could not ride the godliness of his father passively in heaven - God requires that each man seek him of his own accord in his own time. As a result, Jehoahaz does not enjoy the blessing that Josiah enjoyed - he ends up imprisoned in Egypt - the first back in Egypt since Moses the people out all those centuries before...

Neither Before...Nor After!

     While it is so, what we normally (and rightly) believe when we proclaim that a son follows after his father and mother; namely that they have great, and even controlling impact on their habits and on their lives as they grow to adulthood - Hezekiah stands as one of but a few examples of how God can reverse that truth. Here Hezekiah was Judah's second righteous King, following after God with his whole heart, even breaking down the high places, throwing those things down even to the extent of destroying the cherished "Nehushtan"; the bronze serpent retained since the days of Moses (nearly 1000 years!) and used to "aid" worship. [That is another topic altogether by the way - that God rejects such a "aid' and condemns such "aided" worship as idolatry speaks volumes against Roman Catholicism and other modern forms of of Christianity that use like aids to facilitate their approach to God.]
     Likewise, Jonathan was a godly son from the loins of an extremely ungodly father, Saul. He stood by David in his youth and is commended by God for his spirituality and his desire to walk with the Lord.
     Back in 1 Kings 15:8-14, Asa, the son of Abijam, was Judah's first godly king, though he did not pursue with nearly the zeal with which Hezekiah pursued Him. His leadership in godliness was reserved and the high places were not torn down.
     Soon after Hezekiah came Asa (2 Kings 22:1-23:30) who lead Judah in a great spiritual revival. It was under Josiah that the Book of the Law was found and that Hilkiah, the Priest repaired the House of the Lord. True worship was restored and Josiah made a covenant with the Lord to follow after Him and keep all the Words of the Lord with all of his heart and should and strength. He brought the images out of the house of the Lord and destroyed them, defiled the high places, he defiled Topheth where the priest of Molech had made the children of Israel pass their sons and daughter "through the fire". He broke down the alter at Bethel and the high place which Jeroboam, son of Nebat had made. He removed the bones in the tombs that were being worshipped and ground them to dust.
     Most importantly, he re-initiated the keeping of the Passover according to the command of the Word of God. 2 Kings 23:25 says there was no King like him in his "fierceness" (zeal) for God either before or after.
     Sadly, Verse 26 of that same chapter says:

     "Nevertheless the LORD did not turn from the fierceness of His great wrath, with which His anger was aroused against Judah, because of all the provocations with which Manasseh had provoked Him. 27 And the LORD said, “I will also remove Judah from My sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, ‘My name shall be there.’ ”

     God can change the heart and the disposition of the son, despite what the father is like! And praise be that this is the case! Were this not so - we would all be doomed to the dismal and downward spiral of sin that ultimately caused God to send both Israel and Judah into captivity.
     Fortunately - God intervenes for His children and for His glory's sake. He steps in and He does a work - He calls men to Himself and he deliver them from the just and normal results of their nature and the fruits of their sin. Thanks be to God!

This is What We Have Come To…

     The President’s statement this past Saturday, the anniversary of Roe v. Wade, included not one word that indicated any recognition that abortion is in any case or in any sense a tragedy. This is very, very significant considering that upward of 70% of the American public according to some recent polls is having misgivings about the extent to which this “right” is extended to “all women”
     Albert Mohler, on his blog this morning, said

When Barack Obama was running for President, he was described by some observers as one of the most radical candidates in the nation’s history in terms of support for abortion. Once in office, President Obama has done little to dispel that judgment. Even as the President is tracking to the middle on many issues, this is not the case when it comes to abortion.

This past Saturday, on the 38th anniversary of the Roe v. Wade decision, the President issued a statement that is remarkable, even for presidents who support legalized abortion. The President’s statement included not one word that indicated any recognition that abortion is in any case or in any sense a tragedy. There was not even a passing reference to the unborn child. President Obama did not even use the language used disingenuously by President Bill Clinton — the pledge that abortion should be “safe, legal, and rare.”

     Our President said:

“Today marks the 38th anniversary of Roe v. Wade, the Supreme Court decision that protects women’s health and reproductive freedom, and affirms a fundamental principle: that government should not intrude on private family matters,

     Mohler rightly noted that “fundamental principle” was not actually the principle claimed by the Supreme Court, which located the “right” to abortion with the woman, not with a family.
     Obama went on:

“I am committed to protecting this constitutional right. I also remain committed to policies, initiatives, and programs that help prevent unintended pregnancies, support pregnant women and mothers, encourage healthy relationships, and promote adoption.”

     Dr. Mohler then observes (and I can’t help but note what I suspect is with a bit of sarcasm) that the “the President of the United States puts his high office behind his hope to “encourage healthy relationships,” but not behind any effort even to reduce the number of abortions in this country. The statistics surrounding abortion in this country are staggering:

• 510 abortions for every 1000 live births in unmarried women.
• For married women that ration drops to 61 abortions for every 1000.
• It would have taken about 642 Hiroshima-type Atomic bombs to kill as many people as abortion has killed since the Roe v. Wade decision in 73. 
• 22% of All pregnancies (excluding miscarriages) end in abortion.
• Abortion is 96% comprises approximately of the services that Planned Parenthood provides.
• Less than 2% of the women who have abortions are having them because of rape or incest. 
• Approximately 75% of Americans do not support abortion on demand. 
• 64% of women who have had an abortion say, after the fact, that they felt pressured by others to have the procedure and if left to their own would not have had it. 
• Young adult women who undergo induced abortion show an increased chance for depression. 
• 52% of women who have abortions are under 25 years old. 
• Teen pregnancy has been dropping since 1990, but since 2006, the number of pregnancies and abortions has started to climb again. 
• Adolescents under the age of 15 obtain less than 1% of all abortions, but have the highest percentage of abortions, 773 abortions to 1000 live births. 
• (Sources are available on request…)

     Mr. Obama concluded his very brief statement by saying:

“And on this anniversary, I hope that we will recommit ourselves more broadly to ensuring that our daughters have the same rights, the same freedoms, and the same opportunities as our sons to fulfill their dreams.”

     That paragraph is just a recitation of the feminist argument that was enshrined in Roe v. Wade — that women, no more than men, should be encumbered by the professional and personal limitations required by a pregnancy. That logic is enshrined as orthodoxy within the Democratic Party, and President Obama is one of its most ardent defenders.

     It has been a part of that agenda to erase the Biblical differences between men and women and place the male and the female on the same footing in the family and in society. The problem is that this is not possible. Men and women are different, and that difference is a designed difference, put in place by their Creator. The abomination of abortion is one more evidence of rebellion of our race against that Creator. We want nothing to do with He, or with the Law which He has placed over us. Like Cain from the very beginning, we will come and offer, but will offer that which we please, not which He has commanded.

     Mr. Mohler rightly observes, that ever since Mr. Obama emerged on the national political scene, he has been promoted and protected by a corps of so-called preachers and religious leaders who have tried their best to explain that he is not so pro-abortion as he seems. Nevertheless, his record is all too clear — as is this most recent statement. There was not one expression of abortion as a national tragedy, even as a report recently indicated that almost 60 percent of all pregnancies among African American women in New York City end in abortion. 

     How can any President of the United States, or any preacher or man of God fail to address this unspeakable tragedy? There was no hope expressed that abortion would be rare, only the expression that he would remain “committed to protecting this constitutional right.” 
     The Scripture is clear that will come a time when our obedience to what the Word of God ways will cause us be at odds with those around us, from friends, even to member of our own family. Our Lord said in Luke 14:26:

“If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.

     Surely this is one of the issues that He had in mind when He spoke those words and is worth such a division of loyalties and affections.  

     Our current President, speaking for his entire administration gives no hint of any pursuit or sympathy for anything remotely suggesting any submission to God and His Word. The only words that even insinuate any hypothetical reduction in abortion were addressed to reducing “unintended pregnancies” and promoting adoption. But no goal of reducing abortion was stated or even obliquely suggested. No reference at all was made of the unborn child. There was no lament — not even a throwaway line that would cost him nothing in terms of his support from abortion rights forces. It is not cynical to say that this was because there was no regret. His statement was made because he had to make as a matter of course, in observance to the day.
     But, as Mohler concludes, in another sense, these words were not imposed upon this President. This is his own personal statement. It is one of the most revealing — and tragic — statements made by any political figure in our times.

The Baptism of Our Lord Jesus Christ (Part 2)

     This communication by John the Baptist points out Christ to mankind. John has been speaking of Christ to the people, now he says, “There He is.”

     The Sheep in the communication. “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). This is the great communication about Jesus Christ. First, the significance of the Lamb. “Behold.” Christ is the most important person in life. The Apostle Paul said, “For to me to live is Christ” (Philippians 1:21). Second, the source of the Lamb. “Lamb of God.” Salvation is provided by God. Man did not devise soul salvation. Third, the sanctifying by the Lamb. “Taketh away the sin of the world.” To be saved, we need to be cleansed of our sin. Only the blood of the Lamb will cleanse us from our sins (Hebrews 9:12).
     The support for the communication. “This is he of whom I said, After me cometh a man which is preferred before me; for he was before me” (John 1:30). John the Baptist had been telling the people about Christ. Now John announces that Christ has come. Christ’s coming supports the message that John has been preaching.
     The sign in the communication. God gave John the Baptist a sign to confirm Who Jesus Christ was. First, the need of a sign. “I knew him not; but that he should be made manifest to Israel” (John 1:31). John needed to know with certainty Who Christ was so He could proclaim Him with certainty when He came on the scene. Second, the nobleness before the sign. Before the sign came to declare who the person of Christ was, John waited in obedience “baptizing with water.” He did what he knew to do and waited for further illumination. Obedience in what you know to do is a prerequisite for further revelation. Third, the nature of the sign. “I saw the Spirit descending from heaven like a dove, and it abode upon him … Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost” (John 1:32, 33). When John baptized Jesus, “The Holy Ghost descended in a bodily shape like a dove upon him [Jesus]” (Luke 3:22) to inform John the Baptist that this was indeed the One Who would baptize with the Holy Spirit. This was indeed the Christ.
     The sureness in the communication. “I saw, and bare record that this is the Son of God” (John 1:34). The word translated “bare record” is the same word translated “witness” in John 1:7, 8, 15. It means to give evidence, to confirm. John is speaking with certainty. He is dogmatic. John is not guessing. He knows for sure. That is the only way to testify of Christ.

The Baptism of Our Lord Jesus Christ (Part 1)

     (See also Mark 1:9-11 & Luke 3:21-22)  The most momentous baptism that John ever performed was the baptism of Jesus Christ. The person being baptized and the events accompany the baptism all made this baptism the most special of all the baptizings by John the Baptist. And what made the baptism even more significant was that it was also an epoch making event, for it commenced the public ministry of Jesus Christ.

1. The Path to the Baptism (Matthew 3:13)
     Christ lived in Nazareth which was in Galilee. John the Baptist was baptizing in Judea, which was south of Galilee; so Jesus had to come to Judea to be baptized by John.
     The days of the path. “Then.” (Matthew 3:13). The “then” was during the ministry of John the Baptist. John’s ministry was to prepare the way for Christ. The “then” indicated that adequate preparation had taken place, and it was now time for Jesus to be baptized to inaugurate His ministry. God was running right on schedule. This work had been predicted in the Scripture centuries before; and when the time came for it to be fulfilled, it was fulfilled according to God’s time and manner.
     The distance of the path. “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him” (Matthew 3:13). At that time, John the Baptist was baptizing near “Bethabara” (John 1:28), which is generally believed to be in the area of Jericho. This made Christ’s trip from Nazareth of Galilee to John at the Jordan River about sixty to seventy miles.
     The dedication on the path. “Cometh Jesus from Galilee to Jordan” (Matthew 3:13). Noting in the previous point the distance Christ had to come for the baptism, it meant Christ had a long, arduous trip to be baptized. The fact that He made the trip, makes us aware of the dedication of Christ for His baptism. All the way through the ministry of Christ, this dedication will be seen prominently. Christ did not have an easy ministry, and those who would serve Him should not be surprised if their service requires much dedication to be performed.
     The detachment of the path. “Cometh Jesus from Galilee to Jordan unto John, to be baptized of him” (Matthew 3:13). No one came with Christ for this baptism even though it was one of the most important baptisms ever in the history of the world. Today when one is baptized, friends and relatives come from far and wide to see the baptism. But in Christ’s case, his family did not think it important enough to come. Those who serve God without the support and sympathy of their relatives and friends can find solace in the fact that even Christ did not have the support and sympathy of His family at times. The work of God is seldom esteemed important by the world; so if you are in His work and few seem to care or notice, do not be upset; for Christ experienced the same.
     The design in the path. “To be baptized of him” (Matthew 3:13). Christ came not by chance or accident to be baptized. He came purposely to be baptized. God’s work should not be done aimlessly or carelessly but with a planned design. If you will keep the goal, the purpose, and the aim of your work in your mind, you will accomplish what God intends you to accomplish.

2. The Protesting About the Baptism (Matthew 3:14)
     When Jesus Christ came to be baptized, John protested the baptism. He did not think Christ should be baptized.
     The conflict in the protesting. “But John forbad him” (Matthew 3:14). John’s protesting of the baptism reminds us that whenever the work of God moves ahead, there will be a conflict with someone or something. Opposition will always be present; and sometimes, as here, it will come from surprising sources.
     The continuousness of the protesting. “But John forbad him” (Matthew 3:14). The continuousness or persistency of the protesting is found in the word translated “forbad” in our text. The tense of this word means continuous action. It says John repeatedly protested to Christ about the baptism. Opposition to the work of God often is very persistent.
     The cause for the protesting. “John forbad him, saying, I have need to be baptized of thee, and comest thou to me?” (Matthew 3:14). The cause of the protesting was the meaning of John’s baptism and the character of Christ. As we noted earlier, it was the “baptism of repentance” (Luke 3:3). John did not perceive that Christ needed to repent of anything, and he was correct. Christ was sinless so why should He be baptized in a “baptism of repentance.” John’s protest was a good testimony of the character of Jesus Christ. What sanctioned the baptism was that though the mode was the same, the meaning was different than the baptism of repentance (we will note the meaning later).
     The character of the protesting. “I have need to be baptized of thee, and comest thou to me?” (Matthew 3:14). John’s protest was one of high character, for it reflected great humility of John before the Savior. In this protest John acknowledged the high and holy character of Christ, which made Him far superior to John the Baptist. John’s protest was not belligerent but was based on a high concept of Christ and an ignorance of the purpose of the baptism. Once John found out the reason for the baptism, he readily submitted to doing it as we will note later.

3. The Purpose of the Baptism (Matthew 3:15)
     Christ’s response to John’s protest about baptizing Christ was to tell John the purpose of the baptism.
     The stating of the purpose. “Thus it becometh us to fulfill all righteousness” (Matthew 3:15). The fundamental purpose for Christ’s baptism was to symbolically show the main work of Jesus Christ for mankind which was the death, burial, and resurrection of Christ. There are three water baptisms in the New Testament and all have a different purpose or meaning though the mode is the same. They are the baptism of the repenter (the baptizing which John the Baptist did among the people), the baptism of the redeemed (which is the baptism of the believer, the one we still practice today), and the baptism of the Redeemer (which is the baptism of the Savior).
     The support for the purpose. “Thus” (Matthew 3:15). The word translated “thus” means in like manner or in a similar way. The word is translate “so” in John 3:14: “As Moses lifted up the serpent in the wilderness, even so [in a similar manner] must the Son of man be lifted up.” The “thus” in our text says that Christ told John that his baptizing Christ would symbolize what would be done to “fulfill” (complete, bring about in its fullness) all the righteousness man needed for soul salvation. Christ’s death, burial, and resurrection which are pictured by the baptism (immersion) symbolically show the work done to provide adequate righteousness for man’s redemption.
     The showcasing of the purpose. It was a most fitting way for Christ to inaugurate His public ministry by being baptized and hence showing by symbolism the chief reason for coming to earth.
     The submission to the purpose. “Then he suffered him” (Matthew 3:15). As soon as Christ explained to John the reason for the baptism, John quickly acquiesced to Christ’s request and baptized Christ. John’s submitting to the baptism was a beautiful act of a meek spirit submitting to God’s will.

4. The Parting From the Baptism (Matthew 3:16)
     The way Jesus departed from the water after being baptized is very noteworthy.
     The celerity in the parting. “When he was baptized, went up straightway out of the water” (Matthew 3:16). The word “straightway” means immediately. In both the Gospel of Matthew and the Gospel of Mark (Mark 1:10), the celerity of Christ leaving the water after baptism is mentioned.
     The contrast in the parting. “Went up straightway out of the water” (Matthew 3:16). The contrast in the parting between Christ and others who were baptized by John is found in the custom which some tell us occurred after John baptized a person. After the baptism, the person “stayed [in the water] to confess their sins” (Henry). Scripture lends support to this act of confession by the baptized; for it says the people “were baptized of him [John] in Jordan, confessing their sins” (Matthew 3:6).
     The character in the parting. “Went up straightway out of the water” (Matthew 3:16). The confession practice at the baptism confirms Christ’s impeccable character in His quick leaving of the water after baptism. It emphasized the fact that Jesus Christ was sinless. He did not stay in the water because He had no sins to confess. Christ is absolutely holy.

5. The Paraclete at the Baptism (Matthew 3:16)
     A most important event happened right after the baptism. It involved the Holy Spirit, the Paraclete, coming and sitting on Christ in a visible manner.
     The source of the Paraclete. “Lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him” (Matthew 3:16). The Paraclete came from heaven. Christ experienced a supernatural sight in the Paraclete from heaven and a supernatural sound in the voice from heaven (which we will note more about later). Heaven gave a pronounced reaction to Christ’s baptism.
     The signifying of the Paraclete. “The Spirit of God descending like a dove, and lighting upon him” (Matthew 3:16). This occurrence was very important to John the Baptist, for it signified absolutely that he had just baptized Christ. John said, “He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost” (John 1:33). John knew many things about Christ before he met Him face to face—he obviously knew about His sinlessness, for he protested His baptism, but absolute confirmation for John of Who the Messiah was came in the descent of the Holy Spirit upon Christ in plain view of John at the baptism of Christ.
     The shape of the Paraclete. “The Spirit of God descending like a dove” (Matthew 3:16). The shape or form of the Spirit was that of a dove. The dove, because of its character, gave a good message about Christ. The dove speaks of purity and high character—“harmless as doves” (Matthew 10:16). The dove was also used for sacrifices in the Old Testament; so it would represent that aspect of the work of Christ, too.

6. The Proclamation After the Baptism (Matthew 3:17)
     After the baptism of Christ by John the Baptist, a voice from heaven was heard which spoke about Christ, Who had just been baptized. It gave more proof of Who Christ was. It climaxed the baptism experience.
     The passion for Christ. “This is my beloved Son” (Matthew 3:17). The passion for Christ by God was very great. No love is so great. That this love for Christ was so great is found in both the word translated “beloved” and in the fact that the definite article is before the word. First, the word translated “beloved” is from the root word “agape” which is the Greek word for the highest form of love. Second, the definite article in the Greek before the word “beloved” means THE beloved which shows that Christ is the Special One in God’s eyes. The love of God for Christ shows the enormity of the sin of rejecting Christ. It also reminds us that which heaven adores and loves is often not what man adores and loves.
     The Person of Christ. “My beloved Son” (Matthew 3:17). This statement which says Christ is God’s Son emphasizes that Jesus is God. It is a statement confirming the Deity of Christ. Mankind called Christ many dishonorable names during His earthly ministry (and they still do), but it did not change the true identity of Christ. Christ is God regardless of what man calls Him. However, if you want to get along with God, you had better treat Christ with great honor and call Him the right names.
     The praise for Christ. “In whom I am well pleased” (Matthew 3:17). That is a tremendously high compliment, for it came not from man but from God. It would be a great encouragement to Christ. Christ will not hear much praise from man during His ministry, so it was good to get some Divine praise at the start of His ministry, for it would greatly encourage Him. The important matter in life for all men is to please God. But most people are more concerned about pleasing man rather than God. Eternity will confirm that it is much more important to please God than anyone else. Count no cost to great to be “well pleasing” before God.

The Imprisoning of John the Baptist - Mark 6:17–19

     Why did Herod murder John the Baptist? Not many folk like to consider this aspect of the murder, for many folk are divorced and do not like the rebuke all of this is to their divorce. It was the immorality of Herodias that provoked the entire incident. But in a larger sense, that immorality only gave Herod only used that immorality as an excuse to remove an irritant and to do what he flesh had been driving him to do all along…
     The rebuke in the provoking. “John had said unto Herod, It is not lawful for thee to have thy brother’s wife” (Mark 6:18). Herod had divorced his wife and married his brother’s wife. This caused quite a political problem; but Scripture speaks of the bigger problem, namely, the moral problem. John the Baptist stood up to Herod and rebuked him for this immoral marriage. Few today will stand up boldly against divorce as John the Baptist did.
     The restraint in the provoking. “Herod … bound him in prison, for Herodias’ sake, his brother Philip’s wife; for he had married her” (Mark 6:17). Herodias, Herod’s new wife, did not like John the Baptist’s rebuke and influenced Herod into putting John in prison. Herodias was a wicked woman who brought much curse upon the land. Herod was a fool to marry her.
     The rage in the provoking. “Herodias had a quarrel against him, and would have killed him, but she could not” (Mark 6:19). Herodias, like many immoral, godless women, was violent and wanted John the Baptist dead. She could not get along with him. Divorced and immoral people have a problem getting along with anybody. But, in spite of her raging against John the Baptist, Herod would not accommodate her wishes as we will note in our next point.

John's Messianic Preaching (Part 2) - John 1:19–28

     For continuity’s sake and ease of reading - I’ll submit comments on the entire section, 1:19 thru verse 28. You’ve already seen comments on verse 19 through about verse 22 or so…

     John’s ministry was received well by the general populace but not by everybody. John had his critics who tried to discredit him. Anyone who speaks highly of Jesus Christ will be opposed one way or another by the ungodly world.
     The elders in the critics. “The Jews sent priests and Levites … to ask him … they which were sent were of the Pharisees” (John 1:19, 24). The term “the Jews” generally refers not to all people of the land but to the rulers or elders—particularly the religious officials who ruled the Israelites under the Roman control. That the critics of John’s ministry were the religious leaders is not surprising, for this bunch is notorious for opposing any testimony for Jesus Christ.
     The earnestness of the critics. “The Jews sent priests and Levites from Jerusalem to … Bethbara beyond Jordan, where John was baptizing” (John 1:19, 28). The critics showed their earnestness by traveling a good distance (50 to 60 miles) to attack John. The enemy of good always seems to be more earnest than those who will define truth and righteousness.
     The examining by the critics. “Who art thou?” (John 1:19). “Why baptizest thou?” (John 1:25). The identity of John and the authority of John were going to be challenged. This was the critics’ attempt to belittle John and his ministry. The critics put great emphasis on your rank and authority. John was not functioning under their authority and that upset them.
     The exasperation of the critics. “I am not the Christ … I am not [Elijah] … Who art thou? that we may give an answer to them that sent us. What sayest though of thyself” John 1:20–22). When John kept telling his inquirers that he was not Christ or one of the prophets, the critics got upset and repeated their question inquiring of his identity “that we may give an answer to them that sent us.”
     The explaining to the critics. John’s explanation of his identity was not what the critics wanted. They wanted something that they could use to discredit John. First, the explanation was humble. “What sayest thou of thyself” (John 1:22). John gave a brief answer about himself and concentrated and talked about the Master. Most men when asked “what sayest thou of thyself” would have given a long talk about themselves. People like to talk about themselves and many preachers show that fact in the pulpit. Second, explanation was honest. “I am the voice of one crying in the wilderness, Make straight the way of the Lord” (John 1:23). John spoke the truth. He did not embellish his performance. Third, the explanation was holy. “As said the prophet Isaiah” (John 1:23). John’s answer was holy, for it came from the Holy Scriptures.
     The exposing of the critics. “Whom ye know not” (John 1:26). The fact that the critics questioned John as they did showed that they did not know Christ. What a shame that the leaders of the land were ignorant of the most important Person of all. Times have not changed. It is still true throughout the world that most leaders of the nations and of religion do not know Jesus Christ correctly.
     The exalting before the critics. “He … is preferred before me, whose shoe’s latchet I am not worthy to unloose” (John 1:27). Rather than exalt himself, John exalted Jesus. He exalted Jesus so highly above himself when he said he was not worthy to unloose the shoe latchets on Christ’s shoes. None of us are. You cannot exalt self and Christ at the same time.

John’s Messianic Preach (Part 1) - Luke 3:15–18

     “The people were in expectation and all men mused in their hearts of John, whether he were the Christ, or not” (Luke 3:15). Some thought John the Baptist might be the promised Messiah, but John quickly cleared up that misconception.

     The cause of the perplexity. “The people were in expectation” (Luke 3:15). God had put in people’s hearts at that time a general expectation that the coming of the Messiah was at hand. Because of the exceptional ministry of John the Baptist, some thought that John was the promised Messiah.
     The correcting of the perplexity. Any idea that John was the promised Messiah was quickly negated by John. He gave a fourfold argument in our text to show that he was not the promised Messiah.

• First, the condescension to Christ. “One mightier than I cometh, the latchet of whose shoes I am not worthy to unloose” (Luke 3:16). This statement says Christ was so superior to John that John was not even worthy to do the lowest of servant tasks for Christ. It is a great comment on the greatness of Christ.
• Second, the contrast to Christ. “I indeed baptize you with water; but … he shall baptize you with the Holy Ghost and with fire” (Luke 3:16). Christ’s baptism was much different than John’s baptism. His baptism with the “Holy Ghost” is clarified by Paul when he said, “For by one Spirit are we all baptized into one body” (I Corinthians 12:13). “With fire” speaks of judgment which is amplified shortly.
• Third, the congregating by Christ. “Will gather the wheat into his garner” (Luke 3:17). Christ will not leave any redeemed for judgment but will gather all the believers to Himself. It is a glorious promise for the redeemed.
• Fourth, the condemnation by Christ. “Whose fan is in his hand, and he will thoroughly purge his floor … but the chaff he will burn with fire unquenchable” (Luke 3:17). Here the “with fire” of Luke 3:16 is amplified. To reject Christ is to experience a fiery judgment for all eternity. “Unquenchable fire” is a pungent warning of the damnation of eternal hell fire that will come upon all who reject Christ as their Savior.

     The Continuing of the Perplexity.  "And with many other exhortations he preached to the people." (Luke 3:18)  John continued to instruct and correct and exhort the people as God gave the ability and the opportunity to do so. An important and significant thing, given the growing opposition to his ministry and the danger to his person.

(See also Matthew 3:11-12 and Mark 1:7-8 for parallel accounts of these events as well as tomorrows blog for the account in John).

John Replies to His Critics - Luke 3:10–14

     Many people coming to hear John the Baptist were convicted of their sins and asked him what they should do. He gave a prescription of conduct to various groups. Three groups are mentioned in our text.
     The people. “What shall we do … He that hath two coats, let him impart to him that hath none; and he that hath meat, let him to likewise” (Luke 3:10,11). The message for the people was mercy and charity. This indirectly exposed the sin of the people, namely, selfishness.
     The publicans. “Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you?” (Luke 3:12,13). John the Baptist did not hesitate to deal with sin. The publicans, who were the tax collectors, were notorious for overcharging people for taxes. The Roman government gave each publican a specific territory and told him how much he was to collect from it. Anything he could collect over that required amount was profit for him, and the publicans were not hesitant to over-charge as much as they could.
     The policemen. “The soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages” (Luke 3:14). “Some of these soldiers acted as police to help the publicans” (Robertson). In a dictatorial government (which Rome was), the situation was an actual police state, conditions enforced by the police/soldier. John the Baptist gave these soldiers a threefold answer:

• First, the cruelty in the answer. “Do violence to no man.” Soldiers have the means to do violence to people. But might does not make right in Christ’s kingdom.
• Second, the charges in the answer. “Neither accuse any falsely.” Soldiers could be very evil to people by bringing false accusations. Roman courts readily accepted the testimony of a soldier.
• Third, the contentment in the answer. “Be content with your wages.” That could be said to us all. Soldiers have never been well paid, but that does not justify their fussing about their salary. Contentment with wages reflects an attitude that is not poisoned by materialism.

John’s Preaching of Repentance - Matthew 3:7–10

     John spoke out strongly against sin when he was baptizing, particularly the sin of the religious leaders.
     The pollution of the leaders. “When he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers” (Matthew 3:7). The description of the religious leaders as “vipers.” was strong but accurate. It spoke of the poisonous character of their principles, conduct, and influence. They were like “that old serpent, called the Devil and Satan” (Revelation 12:9). Later Christ similarly indicted these religious leaders when He said to them, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell” (Matthew 23:33).
     The probing of the leaders. “Who hath warned you to flee from the wrath to come?” (Matthew 3:7). The probing here was not seeking information so much as it expressed John’s surprise that these corrupt religious leaders were coming to his baptism, which required them to confess their sins (for they acted to the people as though they had no sin). But the probing also checked the motivation of the religious leaders. Why were they coming to John’s baptism? These rascals did many things with ulterior motives, and they needed to be aware that John knew of their deceitful conduct.
     The precept for the leaders. “Bring forth therefore fruits meet for repentance” (Matthew 3:8). John saw clearly the hypocritical conduct of these religious leaders and therefore demanded that before they could be baptized they must evidence a genuineness of their repentance. They wanted the recognition of the rite but not the responsibility of the rite. John saw no evidence of true repentance and told them so. John’s insistence that those coming to him for baptism give evidence of the change in their lives before being baptized should encourage us to do the same in our churches. We need to be more careful about who we baptize. We need to refuse those who do not give good evidence of their faith in Christ.
     The philosophy of the leaders. “Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham” (Matthew 3:9; cp. John 8:33). John condemned the belief these hypocrites clung to with tenacity. They felt that being a descendent of Abraham was all that was necessary to enter heaven. It was the physical relationship that they stressed, not a spiritual relationship. But God will have none of that. You may be a pure blooded Jew, or a descendent of the greatest preachers in history, or have a host of relatives that are outstanding Christians, but that will not make you a Christian. Only when you heart is right with God can you claim salvation. Your birth, race, country, or church is no substitute for a change of heart.
     The peril of the leaders. “Now also the axe is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire” (Matthew 3:10). No one had any trouble understanding this language in those days. When a tree or vine did not bear fruit, it was eventually cut down to make way for a tree or vine that would bear fruit. The language of John the Baptist, indicating the axe was already laid at the root of the tree, showed the immanency of the axe doing its work on non-fruit bearing trees. This illustration pictured the perilous situation of these religious leaders who did not exhibit the fruit of repentance. Lacking in fruit, judgment was imminent for them. They would soon be cut down and cast into the “fire” of hell.

Man who is born of woman Is of few days and full of trouble.

     This passage from Job 14 one is often quoted from a positive perspective; as if Job was speaking the truth. And he is, but from a very bad perspective! Most folks use this verse to speak of his life as full of trouble that God can fix. But that is not how Job is using it. Job is using it in a fatalistic sense, complaining that life is full of troubles that no one, not even God does anything about. He is complaining that life is all too short, and that God has allowed even those few days to be hard and unpleasant.
     Verse two is admittedly eloquent: "He comes forth like a flower and fades away; He flees like a shadow and does not continue.", In a complaining sort of fashion. But then, in verse three he allows his emotion to override him again and he calls his God to account: "And do You open Your eyes on such a one, And bring me to judgment with Yourself?". It is unclear as to whether he is speaking to his three friends, or to his God, (I think it is to God) but that is surely a bold statement, one born out of the intense and incredible personal pain.
     We must remember the beginning of the book of Job. He has lost all that he had, his children, his possessions, his health, his friends (at least their support), and the loving counsel and encouragement of his wife. All of that might actually be considered good cause for this, the scream that we see in these chapters. But we need to remember two things.
     First, we need to remember that God does not consider it a good call us for such a response on Jobs' part. God himself calls Job to account for this in the later chapters and takes Jobs' excuses apart and tell Him that these responses ought not have happened. He was a godly man, and ought have knew his God better and trusted Him and responded differently.
     Second, God forgave him, received him "back" in spite of this demonstration of unbelief, and restored to him more than that which he had lost. The demonstration of grace and mercy in Job's life is both astounding and, when we think about it, unsurprising.
     This is the God that we serve. Not a God who does terrible things and allows life to be hard. But a God Who, when life is hard, takes that hardness and redeems it and restores to us 10 fold what we lost, makes life good again.
     This is our struggle, to remember that the hardness of is not because of a capricious God Who allows hardness at His whim. But rather to remember that we serve a God whose delight is to take the lives of his people, ruined because of the acts of the enemy of our souls and our own association with sin, and use them to shown His own grace and power.
     Remember, in all of this, Job never sinned. He never charged God with evil or said God did wrongly. He surely struggled with his own resentment and anger...but he never went over that line...

Introducing the Baptist - Finishing Up

There are 4 short passages that deal with the introduction of the Baptist's ministry as well: Luke 7:27; Matthew 11:10; Matthew 4:17; and Mark 1:14-15:

Luke 7:27

The service in the praise. “This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare the way before thee” (Luke 7:27).

     First, the prediction of the service. “Of whom it is written.” This refers to Malachi 3:1 and confirms John’s ministry.
     Second, the prominence of the service. “Much more than a prophet … Among those that are born of women there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God is greater than he” (Luke 7:26,28). Christ really exalted John the Baptist here. “There is not a greater prophet than John the Baptist.” There were some great prophets in Israel’s history; to say John was the greatest is a tremendous compliment.
     Third, the perspective of the service. “But he that is least in the kingdom of God is greater than he.” This does not refer to character but to privilege. John did not have the spiritual privileges we have today. We have so much more Divine revelation than John had. The lowest saint can study the Bible and know more about Christ than did the great prophet John the Baptist. This statement about John ought to cause us to better appreciate our blessings and to be better stewards of our spiritual privileges.


Matthew 11:10
     Taken almost owrd for word from Malachi 3:1.  I can't this much better than the note in the MacArthur Study Bible: It was a custom of the Near Eastern kings to send messengers before them to remove obstacles to their visit. Employing a wordplay on the name of Malachi, (“the LORD’s messenger”), the Lord Himself announced He was sending one who would “prepare the way before Me.” This is “the voice of one crying in the wilderness” (Is. 40:3) and the Elijah of 4:5 who comes before the Lord. The NT clearly identifies him as John the Baptist (cf. Matt. 3:3; 11:10,14; 17:12ff.; Mark 1:2; Luke 1:17; 7:26,27; John 1:23). Will suddenly come.
     To come “suddenly” does not mean immediately, but instantaneously and unannounced. It usually refers to a calamitous event (cf. Is. 47:11; 48:3; Jer. 4:20, etc.). When all the preparations are completed, the Lord will come, not to Zerubbabel’s temple, nor in partial fulfillment to Herod’s temple but finally to that millennial temple which Ezekiel describes in Ezek. 40–48. The unexpected coming of Christ, partially fulfilled at His first advent, will be accomplished in full at His second coming (cf. Matt. 24:40–42).
     Messenger of the covenant. Probably not the messenger just mentioned. Rather, because this Messenger “will come to His temple,” it is most likely a reference to the Lord Himself, the One who has the authority to reward or judge His people on the basis of their faithfulness to His covenant with them. The title may reflect earlier OT references to His “angel,” which is lit. “messenger” (cf. Ex. 23:20–23; 32:34; Is. 63:9). In whom you delight. This is likely sarcastic. These sinful people were not delighting in God then, nor would they when He came in judgment on their hypocritical worship and cleansed the temple (cf. John 2:13–25). All the ungodly will be destroyed at His return (cf. Rev. 19:11ff.).

The Preaching in the Beginning (Matthew 4:17)

     Like John the Baptist, Jesus Christ also preached to the people to whom He ministered.
     The manner of the preaching. “Preach” (Matthew 4:17). The word translated “preach” means to cry out, to announce publicly. This is not dialogue or discussion. It is a declaration of an important truth in a dogmatic, earnest, forceful way. It is the same word used to describe the speaking of John the Baptist (Matthew 3:1) to the multitudes that followed him.
     The message in the preaching. “Repent; for the kingdom of heaven is at hand” (Matthew 4:17). This is the same message John the Baptist proclaimed which we noted in Matthew 3:2. We note three important features of it. First, it was a condemning message (for “repent” says you are a sinner). Second, it was a needed message (“kingdom of heaven,” says you can’t get in a holy kingdom unless you are holy; therefore, men needed to “repent”). Third, it was an urgent message (“at hand” denotes urgency to repent; “at hand” says opportunity is present, do not waste it, do not be dilatory).

The Traveling & Triumphing Because of the Harassing (Mark 1:14-15)

1.  Travelling becuase of Harassing (1:14)
     “Now after that John was put in prison, Jesus came into Galilee” (Mark 1:14). Another form of harassing of Christ’s ministry was the indirect way of harassing. In this case the harassing came indirectly through the incarceration of the great John the Baptist, which resulted in Christ traveling from southern province of Judea to the northern province of Galilee.
     The principle in the traveling. “After … John was put in prison, Jesus came into Galilee” (Mark 1:14). When God’s work unwanted, God often moves out and leaves the evil people to their wishes. Christ leaving the southern province of Judea and traveling north to the province of Galilee was a judgment move. John the Baptist was ministering in Judea. Herod arrested John and put him in prison. This showed hostility for Christ and so He left and moved north. When hostilities rear their ugly heads against the work of God, spiritual privilege will be lost.
     The place in the traveling. “Came into Galilee” (Mark 1:14). This was the northern province of Palestine which was greatly blessed by the ministry of Christ. Yet, many in Galilee rejected His ministry. But Galilee was more receptive to Christ than Judea and as a result was greatly blessed. The blessings of Christ are found were Christ is received.

2. The Triumph Over the Harassing (Mark 1:14, 15)
     Though Christ was harassed throughout His ministry, He always triumphed over it. Here is a good example of triumph.
     The manifestation of the triumph. “Jesus came into Galilee, preaching the gospel of the kingdom” (Mark 1:14). The opposition of the enemy did not stop the ministry of Christ. When He left Judea, He did not stop proclaiming His message but came to Galilee and kept preaching it. Christ gives preachers a good example of dedication here. When the enemy harasses and oppresses, just move on and keep preaching.
     The message in the triumph. Harassment did not result in compromising the message. First, the precept in the message. “Repent ye … believe the gospel” (Mark 1:15). Two precepts are given here—we are to repent and receive (“believe” is to receive Christ as Savior). Repent of your sins; believe the Savior. “God … commandeth all men every where to repent” (Acts 17:30). “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31). Second, the principality in the message. “The kingdom of God” (Mark 1:15). Christ focused on the kingdom of which most men were not interested. Men are generally interested only in the kingdoms of this world. But eternity involves the “kingdom of God” and we need to be interested in that kingdom. Third, the priority in the message. “The kingdom of God is at hand” (Mark 1:15). “At hand” means opportunity, and this means urgency of action. The “kingdom” will not always be “at hand.” Use your spiritual opportunities while you have them. “Now is the day of salvation” (II Corinthians 6:2).

Ears to Hear

3 “Listen! Behold, a sower went out to sow. 4 And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it. 5 Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth. 6 But when the sun was up it was scorched, and because it had no root it withered away. 7 And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop. 8 But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred.”

9 And He said to them, “He who has ears to hear, let him hear!” (Mark 4:3–9- (NKJV)

     The traditional interpretation of this verse has always involve the willingness of the hearer to hear. The vast majority of expositors understand this verse to be saying that if one wishes to hear, one can hear. But that does not seem to be the context, does it? It obviously was difficult for the disciples to understand because they immediately ask him questions about it as well in verse 10. His answer to them is troubling for most modern readers. He tells them that it has been "given" to them to understand, whereas it has not been "given" to others to understand.
     This might not be so troubling, as we might understand this to mean that our Lord simply wishes people to strive after the truth. But He makes His explanation very clear for us. Verse 11 puts it in the context of those who are "inside" versus those who are "outside". This can only refer to those who are children of God, versus those who are not genuinely children of God. Verse 12 goes on and, even more troubling, speaks to the purpose of this "hiding" by saying that God's reason for this is that those who are outside of this body will not perceive even though they see and hear the preaching and the messages Christ preaches. That is, that there is one group to whom God chooses to reveal, and one group to whom God chooses not to reveal. There can be no other reasonable understanding of these words. Like it or not that is what these verses mean.
     Now we must quickly go on to assert that God does not make these choices capriciously. He did not sit up in heaven, in eternity past, over a latte and chocolates, and sort out humanity willy-nilly with no thought at all. But just as quickly, we must assert that God is God that is His province to do the choosing and not ours. If we understand the bees versus couple with our understanding of his good and holy character, these verses can be at comfort, rather than a problem.
     They can be an encouragement to us rather than a consternation as so many make them. But for that to be the case, we must understand them (or at least seek to at any rate) in the context of His nature and not in ours.

Critics of the Baptist - John 1:19–23

     John’s ministry was received well by the general populace but not by everybody. John had his critics who tried to discredit him. Anyone who speaks highly of Jesus Christ will be opposed one way or another by the ungodly world.
     The elders in the critics. “The Jews sent priests and Levites … to ask him … they which were sent were of the Pharisees” (John 1:19, 24). The term “the Jews” generally refers not to all people of the land but to the rulers or elders—particularly the religious officials who ruled the Israelites under the Roman control. That the critics of John’s ministry were the religious leaders is not surprising, for this bunch is notorious for opposing any testimony for Jesus Christ.
     The earnestness of the critics. “The Jews sent priests and Levites from Jerusalem to … Bethbara beyond Jordan, where John was baptizing” (John 1:19, 28). The critics showed their earnestness by traveling a good distance (50 to 60 miles) to attack John. The enemy of good always seems to be more earnest than those who will define truth and righteousness.
     The examining by the critics. “Who art thou?” (John 1:19). “Why baptizest thou?” (John 1:25). The identity of John and the authority of John were going to be challenged. This was the critics’ attempt to belittle John and his ministry. The critics put great emphasis on your rank and authority. John was not functioning under their authority and that upset them.
     The exasperation of the critics. “I am not the Christ … I am not [Elijah] … Who art thou? that we may give an answer to them that sent us. What sayest though of thyself” John 1:20–22). When John kept telling his inquirers that he was not Christ or one of the prophets, the critics got upset and repeated their question inquiring of his identity “that we may give an answer to them that sent us.”
     The explaining to the critics. John’s explanation of his identity was not what the critics wanted. They wanted something that they could use to discredit John. First, the explanation was humble. “What sayest thou of thyself” (John 1:22). John gave a brief answer about himself and concentrated and talked about the Master. Most men when asked “what sayest thou of thyself” would have given a long talk about themselves. People like to talk about themselves and many preachers show that fact in the pulpit. Second, explanation was honest. “I am the voice of one crying in the wilderness, Make straight the way of the Lord” (John 1:23). John spoke the truth. He did not embellish his performance. Third, the explanation was holy. “As said the prophet Isaiah” (John 1:23). John’s answer was holy, for it came from the Holy Scriptures.

John the Baptist Introduced

     This passage is one of a set of parallel passages found in all four Gosels (Matthew 3:1-6; Mark 1:1-6; Luke 3:1-6; and John 1:19-23) that introduce John the Baptist onto the scene for us. The three in the synoptics are virtually identical with some minor differences and the accont in John deals more with his appearance and the generalities of the message as opposed to the specifics.

1. The Period of the Crier (Luke 3:1,2)
     The time when John the Baptist, the crier or herald of Christ, came on the scene was given in an informative way.
     The confirmation of the time. “In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene” (Luke 3:1). Luke informs us who was in high places of government when John began his ministry. Five rulers are named and where they ruled. Skeptics of the Scripture can examine archeological records and verify that Luke was right. First, Tiberius Caesar. He succeeded Augustus; the sea of Galilee was for a time named after him (“Tiberias” John 6:1; 21:1). Second, Pilate. He is famous for his condemning Christ to death on the cross when he knew Christ was innocent. He ruled for ten years over Judea. Third, Herod the tetrarch of Galilee. “Tetrarch” means one fourth and is used to describe one forth of a land such as Palestine. He was the one who beheaded John the Baptist. Fourth, Philip tetrarch of Iturea and of the region of Trachonitis. He was a half brother of Herod. The areas he ruled were north and east of Galilee. He was not the brother whose wife was Herodias, whom Herod of Galilee married. Herod the Great had two sons named Philip, one from a wife named Mariamne and the other from his wife named Cleopatra. Fifth, Lysanias the tetrarch of Abilene. This territory was north of Palestine.
     The character of the time. “Annas and Caiaphas being the high priests” (Luke 3:2). The character of the time could easily be ascertained by the political rulers, but it was especially shown by the high priest situation. God’s Word plainly specified that there should only be one high priest in Israel. But here there were two. The reason for this is that Rome decided who would be the high priest. Politics ruled religion. That always brings corruption. That religion was corrupted is manifested in the attitude of the religious leaders to Jesus Christ.

2. The Place of the Crier (Luke 3:2,3)
     “The wilderness” (Luke 3:2). As great a preacher as John the Baptist was, he did not do his preaching in the Temple or some prestigious prominent auditoriums in the land. Great preaching and preachers are seldom accorded this kind of status. The great prophet Amos was told to stop preaching in the king’s chapel and court (Amos 7:12,13). Many choice men of God have been forced to preach in fields, in out-of-the-way places, and in lowly assemblies because organized religion will not accept them or their Biblical message.

3. The Preaching of the Crier (Luke 3:3,7, 9, 16, 18)
     “Preaching the baptism of repentance … O generation of vipers … the axe is laid unto the root of the trees … One mightier than I cometh … many other things in his exhortation preached he unto the people” (Luke 3:3,7,9,16,18). At least five things are said of John’s preaching in this chapter.
     The repentance in his preaching. “Baptism of repentance” (Luke 3:3). People were to change and this change was to be indicated by baptism.
     The rebuke in his preaching. “O generation of vipers, who hath warned you to flee from the wrath to come?” (Luke 3:7). John did not hesitate to rebuke the religious hypocritical leaders who came to him for baptism.
     The retribution in his preaching. “The axe is laid unto the root of the trees” (Luke 3:9). Judgment was part of his message, too. And it said judgment was imminent (“is laid”).
     The realm of his preaching. “Many other things in his exhortation preached he unto the people” (Luke 3:18). John the Baptist preached on a wide variety of subjects.
     The redeemer in his preaching. “One mightier than I cometh, the latchet of whose shoes I am not worthy to unloose” (Luke 3:16). This was the major theme of the preaching of John the Baptist. He was the herald of Christ.

4. The Prophecy About the Crier (Luke 3:4–6)
     “As it is written in the book of … Esaias [Isaiah] the prophet … The voice of one crying in the wilderness, Prepare ye the way of the Lord” (Luke 3:4). The ministry of John the Baptist, as the herald of Christ, was predicted hundreds of years earlier by the prophet Isaiah.

Jesus In the Temple - Luke 2:41-52 (Part 2)

Denouncing Because of the Absence (Luke 2:48–50)
     The response of Joseph and Mary to finding Christ was not complimentary. It reflected badly on Joseph and Mary
     The reproach in the denouncing. (Luke 2:48). The bad thing about this statement is that it put blame on Christ for the absence of Christ. It reproached Christ in front of all the teachers and other people as a disobedient person. The fault, however, was not with Christ but belonged to Joseph and Mary.
     The rebuke of the denouncing. (Luke 2:49). Christ put the reproach where it belonged. Joseph and Mary were rebuked for their spiritual ignorance. First, the proclamation in the rebuke. (Luke 2:49). These words are the first words recorded of the Incarnate Christ. They proclaimed the ministry of Christ. Christ came to earth to do the will of the Heavenly Father (Psalm 40:8). This should not be limited to Christ. That should be the business of all of God’s people. Second, the priority in the rebuke. (Luke 2:49). (Luke 2:49). Jesus put serving God in the category. Too many put it in an optional category. Third, the perplexity about the rebuke. (Luke 2:50). In spite of all that they had been told by heaven about the Christ child, Mary and Joseph still did not understand what Jesus meant by His statement.

Dwelling After the Absence (Luke 2:51)
     When Joseph and Mary found Jesus, He went with them back to Nazareth.
     The resignation in the dwelling. Going back to Nazareth with Joseph and Mary was a noble act by Christ. First, the humility of Christ. (Luke 2:51). He Who was the Creator and very God Himself took the lowly position of a child and went home with Joseph and Mary. He had astonished the people in the Temple, but He did not let that honor keep Him from obedience which involved a great deal of humility. Second, the honor for parents. Following Joseph and Mary gave great honor to parents. If Jesus Christ, Who was very God, submitted Himself to Joseph and Mary, how much more should those who are simply mere humans submit to their parents. The Bible has much to say about obeying parents. The world wants children to disregard their parents but that will lead to chaos in the land.
     The remembering in the dwelling. (Luke 2:51). Mary did not ignore what Jesus said in the Temple but kept this in her heart and would ponder it over the years. Her Son was indeed different and she would not forget these statements and experiences.
Development After the Absence (Luke 2:52)
     We had a verse, before the Temple experience, that spoke of the development of Christ before His absence from Joseph and Mary, now we have another verse, after the Temple episode, on His continued development after the experience in the Temple.
     The mental development. (Luke 2:52). The report of this development in wisdom in Christ presents some difficulties with some folk who do not understand how Christ would need development in wisdom. Matthew Poole gives a good answer to this perplexity when he says, This increased in wisdom is speaking of His human nature which He took upon Himself when He came to earth to save sinners.
     The physical development. (Luke 2:52). The human body of Christ grew as most bodies do. He would grow taller and stronger just as other boys did.
     The spiritual development. (Luke 2:52). From a human standpoint, Christ grew spiritually, something many professing believers in our churches do not. They may be giants physically, but they are pygmies spiritually. If their physical body reflected their spiritual body they would be invalids and grossly abnormal.
     The social development. (Luke 2:52). Favor with man does not mean He compromised His convictions. Rather it means that Christ became a good neighbor and citizen. He was not a mischief-maker. He behaved well. He had good manners. Christians ought to act likewise. Make sure that the persecution you experience is not encouraged by your poor behavior in society.

Jesus in the Temple - Luke 2:41-52 (Part 1)

The Devotion Causing the Absence (Luke 2:41)
     (Luke 2:42). It was customary among the Jews that at twelve the Jewish male began his attendance at the three great religious feasts in Jerusalem. The Passover was the most important of the three. Therefore, (Cook). This makes the later absence of Christ from the company of Joseph and Mary all the more condemning for Joseph and Mary.

Departure in the Absence (Luke 2:43–46)
     (Luke 2:43). After the Passover celebration, Joseph and Mary left Jerusalem without Christ.
     The instance of the departure. (Luke 2:43). At the end of a high spiritual experience, they departed from Christ. Often after a high spiritual experience, many saints fail and fall. Revival is sometimes followed by ruin. Folk have a tendency to let down their guard after a high spiritual experience, and Satan sees the opening and attacks.
     The ignorance in the departure. (Luke 2:43). That Joseph and Mary were unaware that Christ was not with them is incredible. You would think, in view of Who Jesus was, that His absence would have been very evident to them. Yet it took a whole day for them to realize He was not with them. The spiritual application is that many people travel many days and years in life without Christ unaware of what they are missing.
     The investigating after the departure. When Joseph and Mary realized Jesus was not with them they began to investigate where He might be. First, the supposing in the investigating. (Luke 2:44). Their first act of investigating was one of supposing that Christ was with the group traveling with them. People did not travel in autos, buses or trains as we do today but had to walk. So Jews traveled in large groups to and from the religious occasions in Jerusalem both for safety and for socializing. When Joseph and Mary first realized Jesus was not with them, they assumed He was somewhere in the traveling group. This was a bad assumption. Never assume your spiritual condition. Make certain of it! Second, the seeking in the investigating. (Luke 2:44,45). It is not uncommon to not find Jesus in your relatives and friends. Third, the seriousness of the investigating. (Luke 2:45). Joseph and Mary were alarmed when they could not find Christ in the group they were traveling with, so they decided to head back to Jerusalem. This was serious investigating, for they would have to go back a day’s journey on their own without the safety of their group.

Delay From the Absence (Luke 2:44–46)
     Failure to make sure Jesus was with them caused much inconvenience and an uncomfortable delay for Joseph and Mary.
     The period in the delay. Not traveling with Jesus caused a great delay for Joseph and Mary to reach their home in Nazareth. It delayed their trip by at least five days, for they traveled (Luke 2:44) before they realized Jesus was not with them; then they searched (Luke 2:46) in Jerusalem before they found Him. After finding Him, it would take a day to get back to where they realized He was missing. That makes a total of at least five days. We do not make progress without Christ. Many think they are moving ahead in life, but if they have not taken Jesus Christ on board, they will discover that without Christ in your life, you are wasting a lot of time.
     The pain in the delay. (Luke 2:48). The word translated is a very strong word and means (Thayer). It is the same word translated in Luke 16:24. There the rich man who was (Luke 16:23,24). Traveling without Jesus Christ can cause great pain - eternal pain for those who refuse to take Him on board as their Savior.

Discovery of the Absence (Luke 2:47)
     After three days of searching, Joseph and Mary (Luke 2:46). When Joseph and Mary found Jesus in the Temple they were (Luke 2:38) at what He was doing. They were not alone, for the people at the Temple were at Christ’s performance (Luke 2:47).
     The area of the discovery. (Luke 2:46). It would be interesting to know where Joseph and Mary spent three days looking for Jesus in Jerusalem. Finally they looked in the Temple and found Him. Joseph and Mary would be much relieved to find Jesus, but what He was doing when they found Him was a great surprise. First, the position in the area. In the customs of the day, for Christ to be in the midst of the religious teachers was a place of honor, especially for a twelve year old boy. Second, the people in the area. The word is translated or most of the time. Only once the word is translated and that is in our text. These men were the religious teachers, probably scribes.
     The activity in the discovery. What Christ was doing in the Temple is described in at least a threefold way. First, the attentiveness of Christ. (Luke 2:46). Christ showed proper respect for the elders and teachers by first listening to what they had to say. You cannot engage in productive conversation or dialogue without listening to what others have to say. Second, the asking by Christ. (Luke 2:46). During His earthly ministry Christ was at times asked some subtle and clever questions in an effort to trip Him up and embarrass Him. Here Christ could ask questions that would astound and perplex the great religious teachers of the day. Third, the answering by Christ. (Luke 2:47). Christ understood more than the teachers and could answer any questions they asked with great wisdom, and what even more would amaze these religious leaders is that He was only twelve years old.
     The amazement in the discovery. When Joseph and Mary discovered Jesus, they were amazed, and the people there were were also amazed at what He was doing. First, the attitude of the people. (Luke 2:47). Christ manifested Divine wisdom in His conversation with the religious teachers. While the people eavesdropping on the conversation would be astonished at the understanding of His answers, the religious leaders would be embarrassed that a twelve year old boy showed more wisdom than they did. Second, the attitude of the parents. (Luke 2:48). They should not have been amazed, for they were told by an angel Who this child was. But it would be hard for them to comprehend Jesus Christ as we know Him today, especially when He was just a twelve year old boy.