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.

Postlude to the Adoration - Luke 2:39-40

39 So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth.

     After the adoration in the Temple, Joseph and Mary took the Christ child and “returned” (Luke 2:39) to Nazareth (via Egypt) where they had not been since leaving for the registration in Bethlehem some time earlier.
     The duties in the postlude. “When they had performed all things according to the law of the Lord” (Luke 2:39). Joseph and Mary were faithful. They did “all things according to the law of the Lord” even though that meant a great inconvenience and cost. God-assigned duties are not always easy to do. They will require much effort and sacrifice. But if they are duties God has given us, we must do them if we are to be pleasing to God.
     The dwelling in the postlude. “They returned into Galilee, to their own city Nazareth” (Luke 2:39). This return had to be preceded by the visit of the wise men and the sojourn in Egypt (Matthew 2) of Joseph, Mary, and Jesus. With Christ being six weeks old at most when Joseph and Mary came to the Temple to fulfill the law regarding her purification and His presentation, it meant that they came from Bethlehem to Jerusalem, not from Nazareth to Jerusalem. Before their return to Nazareth would be their trip back to Bethlehem and while there the visit of the wise men in Bethlehem and then the sojourn of Joseph, Mary, and Jesus in Egypt at God’s command (Matthew 2:13). Thus adoration in the Temple was followed by the animosity of the throne (Herod). Persecution often follows praise; trials often follow triumph. This keeps us humble and focused on God and not on circumstances.
     Only one incident during the childhood of Christ is reported in the Scriptures. It had to do with the absence of Christ from Joseph and Mary and His astounding of the religious teachers in the Temple during that absence. Many other stories of His childhood have been written, but they are all unscriptural.

The Development Before the Absence (Luke 2:40)

40 And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him.

     The development of Christ in His childhood reflected the goodness of the home in which He was raised.
     Physical development. “The child grew” (Luke 2:40). Taking upon Himself the form of a human, Christ had to develop physically just as did other humans. So from a small babe, He began to grow into manhood.
     Spiritual development. “Waxed strong in spirit … grace of God was upon him” (Luke 2:40). Spiritual growth is the most important growth of all, yet too many folk are strong physically but a weakling spiritually. However, Christ certainly did well spiritually. This growth was the main factor in the astonishment He brought in the Temple when He was but twelve years old. Christ knew more than the religious teachers knew.
     Mental development. “Filled with wisdom” (Luke 2:40). Christ was an intelligent person. In the Temple experience, in our text, He demonstrated that He was far above His years in intelligence and spiritual growth.
     Ability development. “Filled with wisdom” (Luke 2:40). The word “wisdom” here not only involves mental excellence but also skill and ability. Therefore, if Christ worked in Joseph’s carpenter shop (and there would be no reason why He would not) “wisdom” meant He would be a skilled carpenter.

Settling in Nazareth

1. The Fear About the Settling (Matthew 2:22, 23)

     Joseph did not hear good news when he got back to Palestine. The joy of leaving Egypt was dampened by the alarming news which he heard when he reached the land of Palestine.
     The sureness of the fear. “When he heard” (Matthew 2:22). Though Joseph had obeyed the command of God to move from Egypt, yet he ran into a severe trial when he got to Israel. The path of obedience is not exempt trials. In fact, you can count on them; for “many are the afflictions of the righteous” (Psalm 34:19) and “all that will live godly in Christ Jesus shall suffer persecution” (II Timothy 3:12).
     The situation for the fear. “Archelaus did reign in Judea in the room of his father Herod” (Matthew 2:22). Archelaus was also evil like his father, so Joseph’s fear was justified, and the angel did not rebuke him for the fear.
     The seeking in the fear. “Being warned of God” (Matthew 2:22). The word translated “being warned of God” here is the same word which is translated, “being warned of God” in Matthew 2:12. As we noted in our comments on that text, the meaning of the word is “to give a response to one who asks or consults; hence, in the passive … to receive an answer” (Vincent). Here, as in the case of the magi, it implies that Joseph wisely sought counsel of God concerning the peril.
     The solace for the fear. “Being warned of God in a dream, he turned aside into the parts of Galilee; and he came and dwelt in a city called Nazareth” (Matthew 2:22, 23). God answered Joseph and warned Joseph not to go into Judea (back to Bethlehem) because of Archelaus. The will of God is often learned a step at a time. Seeking to know the will of God (as Joseph did) and obeying what you already know is the will of God (as Joseph did) are both vital to learning more about the will of God.

2. The Fulfillment in the Settling (Matthew 2:22, 23)
     This is the third time in this chapter that a fulfillment of Scripture occurs. The three events following the visit of the magi all end with a reference to a fulfillment of Scripture.
     The city in the fulfillment. “Nazareth” (Matthew 2:23). This was the home city of both Joseph and Mary. They came to Bethlehem because they were of the lineage of David and had to register according to the command of the ruler of Rome (Luke 2:1–5). Now Joseph and Mary end up back in Nazareth where Joseph can once again engage in his carpentry business to provide for the household that is caring for Jesus Christ.
     The cause of the fulfillment. “Archelaus” (Matthew 2:22). Once again God uses the wrath of man to praise Him (Psalm 76:10). He used the cruelty of Archelaus (which created the fear in Joseph) to send Christ and Joseph and Mary to Nazareth where Christ will live until He is thirty. Many times evil thinks it has God cornered and defeated, but it will never happen. God simply uses the evil plans of man to bring about the will of God.
     The character of the fulfillment. “He shall be called a Nazarene” (Matthew 2:23). There is no Old Testament Scripture which literally predicts this. But the fulfillment is not in the literal calling of Christ a “Nazarene,” but in the fact that living in Nazareth resulted in Christ being despised. Those who lived in Nazareth were despised as is attested by Nathaniel’s comment, “Can any good thing come out of Nazareth?” (John 1:46). Part of the despising of Christ is seen in the fact that Christ bore the stigma all His life of being called “Jesus of Nazareth” (John 1:45). Isaiah spoke of Christ being despised when he spoke prophetically about Christ and said, “He was despised” (Isaiah 53:3). No one has ever been more despised than Jesus Christ. This is the fulfillment spoken of in our text. Associating Christ with Nazareth associates Him with being despised.

The Return to Nazareth - Matthew 2:19–21

     Here we learn how and why Christ settled in Nazareth even though He was born in Bethlehem.

1. The Fiat (Command) for the Settling (Matthew 2:19, 20)
     Joseph got some more orders (a fiat) from God, and these were most welcomed orders indeed.              
     The prompting of the fiat. “When Herod was dead” (Matthew 2:19). All God’s enemies will eventually die. Moses got his orders to be Israel’s emancipator after some enemies had died. “The LORD said unto Moses in Midian, Go, return into Egypt; for all the men are dead which sought thy life” (Exodus 4:19). Though His enemies be powerful, God will outlive all His enemies and will ultimately be victorious over them.    
     The promise for the fiat. “An angel of the Lord appeareth in a dream to Joseph in Egypt” (Matthew 2:19). Earlier the angel had told Joseph, “Be thou there [Egypt] until I bring thee word” (Matthew 2:13). So God kept His promise. Sometimes we may not have the patience to wait for the Divine promise but wait anyway, for it will be fulfilled. God has not broken a promise yet.
     The place for the fiat. “In Egypt.” (Matthew 2:19). The promise to Joseph was that the angel would speak to him “there.” (Matthew 2:13). Had Joseph not stayed in Egypt, the place for his obedience, he would not have been in the place to hear God’s command. If you want to know God’s will for your life, stay in the place of obedience.
     The perception of the fiat. “Appeareth in a dream” (Matthew 2:19). The same method of revelation was used in this message to Joseph as in the two previous times he had heard from God. As we noted earlier, we can be thankful we have the Word of God and do not have to rely on dreams for Divine direction. The Word of God gives many precepts and principles to adequately guide us in every situation of our lives.
     The person for the fiat. “To Joseph” (Matthew 2:19). Again Joseph was the privileged one to receive Divine revelation. But privilege brings responsibility, and he was responsible to see that the orders were carried out. If Mary was all the Roman Church says she was, how come she did not get the revelation from God?
     The people in the fiat. “Take the young child and his mother” (Matthew 2:20). This was just like the command to go to Egypt. Taking the Christ-child and Mary meant a great deal of work for Joseph. God’s orders are seldom easy to do.
     The province in the fiat. “Go into the land of Israel” (Matthew 2:20). Israel was a mere province of the nation of Rome so far had it fallen in status. But Christ will make it the nation of nations someday. He is the One Who makes Israel important.
     The protection in the fiat. “They are dead which sought the young child’s life” (Matthew 2:20). This was good news for it meant safety for the Christ-child. Also this news was an encouragement to obey the command. Look for these encouragements in every command God gives you.

2. The Faithfulness in the Settling (Matthew 2:21)
     Joseph has an excellent record in Scripture of obeying God’s commands faithfully.
     The promptness in the faithfulness. “He arose” (Matthew 2:21). Right after Joseph received the fiat from the angel of the Lord, Joseph promptly got to work obeying the fiat. Faithfulness is not related to dilatoriness.
     The people in the faithfulness. “Took the young child and his mother” (Matthew 2:21). Joseph was not like many fathers who send their children and wives to church; rather he would take them to the place where God told them to go. This is the only way to be a faithful husband and head of the home.
     The place in the faithfulness. “Came into the land of Israel” (Matthew 2:21). It was not hard to come back home. It was hard to go to Egypt, but Joseph obeyed faithfully whether the command was to go to Egypt or to Israel. Too many folks only get excited about doing God’s command when they like the command. But you do the distasteful commands or you will not get any commands that you like to obey. Generally the distasteful commands come before the more desirable commands.

Herod Slays the Children - Matthew 2:16–18

     Herod’s horrid attitude towards Christ resulted in some horrible conduct in which he ordered the slaying of young children in Bethlehem. Creed and conduct go hand in hand, and those who reject Christ are not going to be known for their noble behavior.

1. The Provoking for the Slaying (Matthew 2:16)     Herod intended all along to get rid of the Christ-child; the provoking here has more to do with the timing of his murderous conduct than just his murderous conduct.
     The mocking of the wise men. “When he saw that he was mocked of the wise men” (Matthew 2:16). The mocking of the wise men was not by their talk but by their travel. They did not travel back to Herod in Jerusalem as he wanted them to do; but instead they traveled home a different route, as we have already noted. They obeyed God in not going back to Herod, and obeying God always mocks evil. And evil does not react to this mocking kindly, of course. This action mocked Herod’s authority and Herod’s plans and to him it threatened his throne. And being extra sensitive to slights, he took quick action.
     The madness of the king. “Herod … was exceeding wroth” (Matthew 2:16). The history of Herod’s rule is filled with his mad rages at any thing that opposed him—even his own family. And in his madness, he became brutal and shed much blood. Many rulers in history have been like Herod. Their madness will be tamed in the fires of hell, however.

2. The Place of the Slaying (Matthew 2:16)
     “Slew all the children that were in Bethlehem, and in all the coasts thereof” (Matthew 2:16). Herod ordered the slaying of young children in the town of Bethlehem and the surrounding areas (“coasts” means borders or surrounding neighborhoods). This area was about five miles from Jerusalem where Herod abode.

3. The Persons for the Slaying (Matthew 2:16)
     Herod had a special target for his murderous acts in Bethlehem and its vicinity.
     The age of the persons. “Two years old and under, according to the time which he had diligently inquired of the wise men” (Matthew 2:16). As we noted earlier, Herod “inquired of them [the magi] diligently what time the star appeared” (Matthew 2:8). That would tell the approximate age of the child “born King of the Jews” (Matthew 2:2) and help Herod to know what age of children to slay.
     The amount of the persons. Since the population of Bethlehem and its “coasts” was small, the number of male children “two years old and under.” would not be many. The typical reader often thinks in terms thousands being slain by Herod here. But scholars say the slain would not number more than twenty. The small amount does not lessen the tragedy, however.

4. The Purpose of the Slaying (Matthew 2:16)
     “He was exceeding wroth” (Matthew 2:16). Why did Herod get so upset that he would kill all these young children? The answer is rather obvious. Herod wanted no rivalries to his throne. He was also a “king” (he had gotten the title of “king” from the Roman senate by political manipulation); so because of the area he ruled was Jewish, he was virtually the “king of the Jews.” Thus the announcement of a babe being born who was “King of the Jews” (Matthew 2:2) did not set well with him. So knowing only to kill his enemies, he ordered the slaying of the young children. Since the magi did not return to him, he had to slay all children two and under to make sure he got the Christ-child.

5. The Prophecy About the Slaying (Matthew 2:17, 18)
     “Then was fulfilled that which was spoken by Jeremiah the prophet” (Matthew 2:17, 18). This is the second of the three fulfilled prophecies mentioned in this second chapter of Matthew.
     The site in the prophecy. “Rama” (Matthew 2:18). This town is Ramah, which is located near Jerusalem. It was a town especially associated with the prophet Samuel (I Samuel 19:18. 25:1). When Nebuzardan of Babylon destroyed Jerusalem, he brought all his prisoners to Ramah and there disposed of them as he pleased. Some were permitted to stay in the land but many others were carried away to Babylon. Thus the town would be associated with much sorrow; and being close to Bethlehem, it would suffice for the fulfillment of prophecy.
     The symbolism in the prophecy. “In Rama was there a voice heard, lamentation, and weeping, and great mourning” (Matthew 2:18). This prophecy in Jeremiah 31:15 had its primary reference to the Israelites in the sorrow of their being taken captive to Babylon. Thus the prophecy, like the previous one about coming out of Egypt, was one of typology or symbolism about Christ. Many prophecies in the Old Testament had two applications—one to some specific event for the Israelites and the second to Christ in the form of typology. This gives us a precedence to see much of Christ in the Old Testament.
     The sorrow in the prophecy. “Lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not” (Matthew 2:18). The sorrow of going into captivity is as bad as death in terms of separation. The sorrow described here is extremely great. It would especially be bad for the mothers to see their children separated permanently from them and shipped to a foreign land. The mothers are spoken collectively and fittingly as Rachel in the text; for when she gave birth to Benjamin near Bethlehem, the birth was very difficult and she died as a result of the birthing experience. In the sorrow of her dying moments, she named the son “Benoni” (Genesis 35:18), which means son of sorrow. Jacob changed the name to Benjamin.

6. The Portrayal of the Slaying (Matthew 2:16)
     While Herod’s deed was atrocious, our day is more bloody; for abortion makes Herod’s deed look tame in comparison. Abortion has killed millions upon millions, while Herod only killed a couple dozen at the most. Because of the refusal to stop abortion, the rulers of our land have more blood on their hands than Herod. The same goes for the doctors and other people involved with abortion. Even the gas chambers of Nazi Germany look tame in comparison to abortion. God’s judgment is the most certain sequence of all the abortion activity.

Joseph Warned & The Flight to Egypt - Matthew 2:13-15

     Herod’s evil intent regarding the Christ-child was not only revealed to the magi, but it was also revealed to Joseph. And in both cases the revelation involved travel orders. Men may think they can conceal their evil; but God knows all and can broadcast the most secret of evil conduct to the whole world, if He so desires. The revealing of Herod’s evil to Joseph resulted in Joseph, Mary and the Christ-child staying in Egypt for awhile.

1. The Warning for the Staying (Matthew 2:13)

     The revealing of Herod’s evil design against the Christ-child was given in a warning to leave Bethlehem and head for Egypt.

     The promptness of the warning. “When they were departed” (Matthew 2:13). When the magi left from their visit of the Christ-child, then a warning was given to move the Christ-child to Egypt for safety. It was necessary that the warning be given quickly, for soon Herod would learn of the magi going another way home rather than through Jerusalem and their requested visit with Herod. God always warns of evil in ample time. God is prompt with His warnings. But though the warning always comes in adequate time it often does not always come with time to spare. We must act promptly or it may be too late.

     The person given the warning. “The angel … appeareth to Joseph” (Matthew 2:13). The man given the warning was the head of the home and thus the one chiefly responsible for the care of Mary and the child. Often men want recognition as the head of the home but do not want the responsibility of the head of the home.

     The perception of the warning. “The Lord appeareth to Joseph in a dream” (Matthew 2:13). Joseph perceived the warning through a dream. God used the dream method at least four times with Joseph. First, Joseph was given a dream to inform him about Mary’s pregnancy (Matthew 1:20–22); second, Joseph was given a dream to move to Egypt with the Christ-child (our text); third, Joseph was given a dream in Egypt to move back to Palestine (Matthew 2:19); and fourth, Joseph was given a dream to go to Galilee because of Archelaus evil reign (Matthew 2:22). God does not speak to people via dreams today; for we have the Scriptures, which are a much better revelation to us than any dream. Wanting dreams today reveals ignorance of the greatness of the revelation in Scripture.

     The pace in the warning. “Flee” (Matthew 2:13). The moving to Egypt was not to be sluggish. The angel indicated it was to be speedy. “Flee” is not the language of a normal trip to Egypt. “Flee” is necessary to get away from a lot of evil. If we do not move at the pace God orders, we will experience unnecessary peril.

     The place in the warning. “Flee into Egypt” (Matthew 2:13). Moving Christ to Egypt reflects the judgment of God upon Israel. Israel did not receive Christ well. Some did respect His coming, but most did not. Therefore, privilege rejected will be privilege lost.

     The period in the warning. “Be thou there until I bring thee word” (Matthew 2:13). Both our starts and stops are ordered by the Lord. Joseph was ordered to move to Egypt, but he was also ordered to stay in Egypt until word came from the Lord.

     The purpose in the warning. “For Herod will seek the young child to destroy him” (Matthew 2:13). God does not always give us the reason for our orders, but here He did give Joseph the reason. The reason or purpose for our orders are given to encourage and prompt us to obey. They are not given to satisfy mere curiosity.

     The perniciousness in the warning. “For Herod will seek the young child to destroy him” (Matthew 2:13). Herod’s pernicious attitude towards Christ illustrates the fact that “the rulers of this world are seldom friendly to the cause of God” (Ryle). Many governments in our world today are aggressively persecuting Christians. Even our government is becoming more and more anti-Christ. And it will get worse. Courts forbidding the mention of Christ in school papers and the forbidding of Christmas carols in some places are just the tip of the iceberg of the anti-Christ attitude in our government and land.

 

2. The Work for the Staying (Matthew 2:14)

To fulfill the orders from God, Joseph had much work to do. God’s orders will not appeal to lazy folk.

     The promptness in the work. “When he arose, he took the young child and his mother by night, and departed into Egypt” (Matthew 2:14). The word translated “When” is simply a connective showing transition. It does not indicate that after the dream Joseph laid in bed awhile; and it was only after he got up, that he began to obey the command. The thought in this text is that immediately, after receiving the warning, Joseph got up and got busy making the move. He was prompt in doing what the Lord had ordered him to do. Traveling in the dark also emphasizes the promptness, for the dream-warning came at night and Joseph got going immediately before it became daylight.

     The perspiration in the work. “He took the young child and his mother by night, and departed into Egypt” (Matthew 2:14). It was no easy task for Joseph to get his family ready for moving to Egypt. Many things would have to be done and quickly. Perspiration would be flowing freely.

     The people in the work. “He took the young child and his mother by night, and departed into Egypt” (Matthew 2:14). Three times in our text for this chapter there is a reference to Joseph taking the “young child and his mother” (Matthew 2:14, 20, 21). That the child is always mentioned first shows Christ was the most important. But the fact that the mother was always mentioned too is another emphasis on the important place of the mother in regards to the care of the child.

     The precaution in the work. “By night” (Matthew 2:14). Going by night not only showed promptness but it also showed precaution. Traveling in the dark helped conceal their escape. God does not protect us supernaturally when we can protect ourselves by wise conduct

3. The Wait in the Staying (Matthew 2:15)

     “Was there until the death of Herod” (Matthew 2:15). The patience to stay in Egypt until Herod died may have been the hardest part about staying in Egypt. However, had Joseph not waited “until the death of Herod,” it would have been a fatal mistake.

4. The Word in the Staying (Matthew 2:15)

     The trip to Egypt and back was no surprise to God nor did it frustrate any of His plans. Rather, it helped confirm His Word.

     The recording of the Word. “Fulfilled” (Matthew 2:15). Three times in this second chapter of Matthew regarding events that were related to Herod, Matthew speaks of fulfillment of Scripture (Matthew 2:15, 17, 23). Each of the three events, which followed the visit of the magi, all end in a reference to fulfilled prophecies. All of these fulfillments of prophecies, which occurred as a result of Herod’s evil, illustrate that “surely the wrath of man shall praise thee” (Psalm 76:10). As we have noted earlier in our study of Matthew, Matthew, being written especially for the Jew, has more quotes from the Old Testament than any of the other Gospels. Matthew had some 93 quotations from the Old Testament, while Mark quotes the Old Testament but 49 times, Luke 80 times, and John only 33 times.

     The reliance on the Word. “Fulfilled” (Matthew 2:15). The fulfillment of these prophecies emphasizes the great reliability of the Word of God. You can depend on the Word of God unlike any other word. What God says will happen, will indeed happen. Circumstances may seem so adverse that fulfillment will appear impossible, but never discount the power of God’s Word to overcome any circumstance in the fulfillment of its prophecies and promises.

     The reference in the Word. “Out of Egypt have I called my son” (Matthew 2:15). The prophecy referred to here comes from Hosea 11:1 which says, “When Israel was a child, then I loved him, and called my son out of Egypt.” The literal and primary reference here is to the exodus of the Israelites under the leadership of Moses from the Egyptian bondage.

     The representative in the Word. “Out of Egypt have I called my son” (Matthew 2:15). The fulfillment of the Word in Christ’s return from Egypt is a fulfillment of typology. Christ is represented by the nation of Israel in this typology example. Such typology, of which there is much in the Old Testament, reminds us that Christ is seen in shadow in the Old Testament but in substance in the New Testament. Scripture culminates in Jesus Christ.