Author: Charlie Garrett

Matthew 3:2

Charlie Garrett Daily Writing, Matthew (Written)

Aloe Vera.

Monday, 26 August 2024

and saying, “Repent, for the kingdom of heaven is at hand!” Matthew 3:2

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“and saying, ‘Reconsider! For it has neared – the kingdom of the heavens’” (CG).

In the previous verse, John the Baptist was introduced, noting that he came proclaiming in the wilderness of Judea. The words now continue with his message. He was proclaiming “and saying, ‘Reconsider!’”

The Greek verb metanoeó is introduced here. It is almost always translated as “repent,” a word that has such a different meaning in today’s society that it is no longer acceptable as a translation. The word comes from meta, with, and noeó, to exercise the mind, such as in observing or comprehending. Thus, the word signifies “‘think differently after,’ ‘after a change of mind’” (HELPS Word Studies).

It thus signifies a mental assertion that the thought process has been incorrect and needs to be adjusted. To get the sense, imagine being a Democrat who supports abortion, thinking that a woman’s right to choose trumps the right to life that was generated in her womb. One day this person realizes that her stand is completely immoral and perverse. She then changes her mind about her stand.

It deals with the mind, not the actions. Any actions would follow from the change of mind but are not necessarily a required condition of that change. A person who mentally supports abortion but who never participated in an abortion, and who will never face such a decision, would not have any actions to back up the change of mind.

Ellicott says, “Etymologically, the word ‘repent,’ which has as its root-meaning the sense of pain, is hardly adequate as a rendering for the Greek word, which implies change of mind and purpose. In the Greek version of the Old Testament, the word is used of divine rather than human repentance, i.e., of a change of purpose implying pity and regret.”

Cambridge says, “The original implies more than ‘feel sorrow or regret for sin,’ it is rather ‘change the life, the heart, the motive for action.’ It was a call to self-examination and reality of life.” Note: as long as “change the life” means a change in the inner disposition, this analysis is correct.

Bengel says, “A lovely word (see verses 8, 11), implying change your disposition, put on a disposition royal, heavenly, worthy the kingdom of heaven.”

Vincent’s Word Studies says, “A word compounded of the preposition μετά [meta], after, with; and the verb νοέω [noeó], to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Μετάνοια (repentance [reconsideration]) is therefore, primarily, an after-thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as ‘Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.’ Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word. Paul distinguishes between sorrow (λύπη) and repentance (μετάνοια), and puts the one as the outcome of the other. ‘Godly sorrow worketh repentance [reconsidering]’ (2 Corinthians 7:10).” Note: Vincent’s is careful to distinguish the actual meaning and its common use. Any change that takes place in a person is the result of the mental reconsideration, not a part of it.

Each of these explanations shows that a change in life follows, not precedes or is necessarily in conjunction with, a change of mind. Logically, it must be this way. Of this reconsideration, John the Baptist next says, “For it has neared – the kingdom of the heavens.”

The word “heavens” is plural, following the Hebrew word shamayim, heavens. This phrase is used many times by Matthew and is unique to his gospel. He is expressing the Hebrew thought, demonstrating that his epistle is particularly directed toward the Hebrew or Semitic mindset. Vincent’s Word Studies does an excellent job of explaining the phrase –

“It is a kingdom of heaven because its origin, its end, its king, the character and destiny of its subjects, its laws, institutions, and privileges – all are heavenly. In the teaching of Christ and in the apostolic writings the kingdom of the Messiah is the actual consummation of the prophetic idea of the rule of God, without any national limitation, so that participation therein rests only on faith in Jesus Christ, and on the moral renewal which is conditioned by the same. It is the combination of all rights of Christian citizenship in this world, and eternal blessedness in the next. All its senses are only different sides of the same great idea – the subjection of all things to God in Christ.”

This is correct. His words “without any national limitation” mean exactly what Paul explains in Galatians –

“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” Galatians 3:26-29

In this kingdom, such distinctions – even if there are these differences – are eliminated. This new economy in the redemptive scenario was coming. John the Baptist was the one to prepare the nation of Israel for the Messiah who would establish it.

Life application: Today, people use the word repentance in a manner that is synonymous with, “remove the sin from your life.” In other words, “You must do this before your salvation is realized.” This is an incorrect and harmful addition to the gospel based on a misinterpretation and misapplication of the word “repent,” which is now different from what it once meant.

The meaning of words often changes over time. For example, the words awesome and awful used to be essentially synonymous. However, this began to change. Now, awesome signifies something marvelous or wonderful while awful signifies something very bad, bordering on terrible.

This is what has happened to the word “repent” in the church today. It has been so misapplied that it no longer means to reconsider but to repair through action. The problem with this is that it makes the idea of repentance one of “fixing your life of sin before God will accept you.” That is not the biblical understanding of salvation. Though a descriptive passage, the account in Acts 10 reveals this –

“While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God.” Acts 10:44-46

Likewise, Paul says –

“And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” Ephesians 1:13, 14

The process of salvation is to hear the word, believe it is so through reconsideration of who Jesus is and what He has done, or reconsideration of who God is and what He has done. The reconsideration is based upon past understanding and a new faith, not on a change in lifestyle. And change in lifestyle is after this change in mental thought.

Think it through – how many things are Christians to do or not to do as detailed in the epistles? The answer is “a lot.” However, there are those who have been in Christ for many years and who have never learned the Bible. They have not had a change in action even though they are saved.

Logically, one must know what pleases God before he can do it. Thus, to expect a change in action, without even knowing what that change is, cannot be a condition for salvation. Belief (faith alone) must be the only condition for salvation. To say otherwise is to present a false gospel. If you are presenting a false gospel, you must reconsider!

Lord God, may we be careful to never add to the gospel of our salvation as we proclaim it to others. What we are asked for is faith in what Christ has done, not in what we must do. Once we believe, we can spend whatever time it takes to then be obedient to the things laid out in Your word. Help us, Lord, to not assume we can merit our salvation through our own deeds. Amen.

 

Judges 7:7-13 (No King In Israel, Part II)

Charlie Garrett Judges (Written)

Artwork by Douglas Kallerson.

Judges 17:7-13
No King In Israel, Part II

(Typed 3 June 2024) The contents of the passage today, as they point to Christ, were as difficult for me to think through as any in recent memory. Analyzing and explaining the content of the verses only took until about 9:30 in the morning.

Once that was done, I needed to sort out what we are being told. At 10:54, I sent a message to Sergio, “I have no idea what Judges 17 is telling us.” After sitting, rereading time and again, and praying the entire time, I sent another message at 2:31, “I think I got it. Had to pray to the Lord for over 3 hours.”

What seems obvious now wasn’t easy to come by. But a few moral lessons did show up along the way. Matthew Henry provides these words concerning the verses in this passage –

“Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.”

It is a correct analysis and it fits well with a news headline on the same day this was typed. A U.S. House of Representatives member informed the public that she has pancreatic cancer. In her statement, like bookends, she said, “My adult life has been defined by my faith in God… By God’s grace, I will be back at full strength soon.”

For a person who has spent her entire political career doing anything but honoring God, she suddenly has a need to invoke his name. Providence, indeed, brought her many opportunities. And she has taken every one of them to further her work in the evil decisions she has made, all the while thinking that God must be pleased with her.

She is just one example of innumerable people throughout the ages who have treated God as a secondary weapon in their arsenal of iniquity. They will utter His name if it is convenient and beneficial to them, but He is far from their hearts.

Text Verse: “Has a nation changed its gods,
Which are not gods?
But My people have changed their Glory
For what does not profit.” Jeremiah 2:11

Judges 17 is well reflected in the words of Jeremiah, even if Jeremiah is dealing with an individual and not the entire nation. The name of the Lord is mentioned twice by Micah’s mother and only once by Micah in this passage. And his selfish proclamation is only found in the last verse.

So how does this story point to Jesus? It seems hard to make any comparisons. And yet, Abarim insightfully did so –

“To give a hint to the literary complexity of this story: the Levite from Judah who was forced to hire himself to a wealthy Ephraimite is obviously a manifestation of the Suffering Servant of which Jesus is the most familiar. Then note how the Book of the formally unrelated prophet Micah deals with the same themes and even how Matthew weaves these into the gospel of Immanuel.” Abarim

Even if this priest is brought into the picture in order to do inappropriate things, things entirely unlike Jesus, the overall premise that Abarim speaks of is exactly right.

The whole story speaks of total apostasy mingled with nothing more than lip service to the Lord. And yet we can find Jesus in it. It begs us to each consider our own situation. Are we proclaiming Jesus outwardly and yet living as if He is only an afterthought? Or are we truly living with Him on our minds at all times?

Let us not be like the faithless representative from Texas who has spent her years enriching and exalting herself while paying mere lip service to the Lord. Now, while facing her time of crisis, who does she piously return to with the general word “God?”

It is the God who will not be mocked. We all have choices to make and will all stand before Him someday and give an account for our actions. This is a lesson that is on prominent display in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. A Levite, a Servant, a Father, a Son, and a Priest (vss. 7-13)

The narrative of Micah and his mother, as detailed in Judges 17:1-6 ended with the words, “In the days, the those, no king in Israel, man the straight in his eyes does” (CG). It is a time of lawlessness. Those words provide an explanation for the coming words…

7 Now there was a young man from Bethlehem in Judah,

vayhi naar mibeith lekhem y’hudah – “And is, servant, from Bethlehem Judah.” The word translated as servant, naar, comes from the verb naar, to shake. That, in turn, is identical to naar, to growl. Thus, one can think of the rustling of a lion’s mane as he growls, shaking his head.

Typically, naar signifies young men as they are often restless or active. However, at times it plainly indicates a person in a position of service –

“And the king called to Ziba, Saul’s servant [naar], and said to him, ‘I have given to your master’s son all that belonged to Saul and to all his house. 10 You therefore, and your sons and your servants, shall work the land for him, and you shall bring in the harvest, that your master’s son may have food to eat. But Mephibosheth your master’s son shall eat bread at my table always.’ Now Ziba had fifteen sons and twenty servants.” 2 Samuel 9:9, 10

If Ziba had fifteen sons and twenty servants, he wasn’t a young man. Thus, the term is clearly being used in a technical sense as a servant. This would be like the Greek word deacon. It comes from diá, thoroughly, and konis, dust. He is one who thoroughly raises the dust as he scurries about.

It is of note that the root naar is used in relation to the dust in Isaiah 52 –

“Awake, awake!
Put on your strength, O Zion;
Put on your beautiful garments,
O Jerusalem, the holy city!
For the uncircumcised and the unclean
Shall no longer come to you.
2 Shake [naar] yourself from the dust, arise;
Sit down, O Jerusalem!
Loose yourself from the bonds of your neck,
O captive daughter of Zion!” Isaiah 52:1, 2

The deacon raises the dust through activity and the servant shakes, as if removing the dust that might be raised during his time of activity.

A detailed explanation is given because of the complicated nature in the words of the next clause. He is from Bethlehem Judah. This is stated to distinguish it from another Bethlehem located in Zebulun as noted in Joshua 19:15.

Bethlehem means House of Bread (lekhem), but without the vowel pointing it is identical to the verb meaning war (lakham). Thus, it has a secondary meaning of House of War (Battle). The connection between the two terms is that in battle, those being killed are consumed like food.

Judah means Praise. Of him, it next says…

7 (con’t) of the family of Judah; he was a Levite,

The words are debated, difficult to explain, and initiate some interesting thoughts that will be more fully looked into elsewhere: mimishpakhath y’hudah v’hu levi – “from family Judah. And he, Levite.”

The words “from family Judah” cause complications. He cannot be a Levite if he is from the family of Judah, not Levi, unless the word Levite is being applied in a technical sense. The tribe of Levi and those who descend from it had a job to perform which then became associated with the name.

So if someone else performed the Levitical duties, he could claim to be a Levite. This would be like saying, “he is a plumber,” even though he is not from the Plumber family. This explanation doesn’t seem likely though, especially because we will be told more about him later.

Some look to the words as a further explanation, “He came from Bethlehem Judah … which is of the family of Judah.” Why this repetition of Judah would somehow be necessary is hard to explain.

One possibility is that his mother was of the family of Judah, so he settled in Bethlehem because of his relationship to her, even though tribal ancestry (being a Levite) comes through the line of the father.

Another view is that his family settled in Bethlehem and he was then considered a member of the family in regard to civil matters.

As usual, there are those who claim the text is wrong and that the words are spurious. However, it is hard to see how such words could be erroneously entered into the text and not weeded out immediately. Thus, the words are original. They are specifically stated to give typology, regardless of which explanation just given (or another) is the correct one. Of him…

7 (con’t) and was staying there.

v’hu gar sham – “and he sojourning there.” He is a servant from Bethlehem Judah, of the family of Judah (whatever that actually means), a Levite, and he was staying in Judah.

Here we have a person introduced who is believed to be the same person noted in Judges 18:30, Jonathan the son of Gershom, the son of Manasseh (Moses). This will be more carefully evaluated when we get there, but the words now, v’hu gar sham, “and he sojourning there,” are the same words that the name Gershom is derived from.

The name comes from gur, to sojourn, and sham, there. Thus, the name means Stranger There, Exile, Expelled. There is more to that name as we will see later. There is a connection being made between this verse and his name as recorded in verse 18:30. For now…

8 The man departed from the city of Bethlehem in Judah to stay wherever he could find a place.

vayelekh ha’ish meha’ir mibeith lekhem y’hudah lagur baasher yimtsa – “And walks, the man, from the city, from Bethlehem Judah, to sojourn in which finding.” He is looking for a place to live and work.

Here the word ish, man, is used. However Judges 18 will again speak of the naar, servant, as just used in verse 17:7. Because of this, Cambridge says that these cannot be the same person. They conclude, therefore, that this is not the same young man just mentioned in the previous verse. The ongoing narrative does not bear this out.

Rather, the term naar is being used in the sense of a servant, which may help explain the unusual wording of the previous verse. Thus, the words of verse 7 probably contain a parenthesis which then explains his technical relation to Judah –

“And is, servant (from Bethlehem Judah) from family Judah. And he, Levite.” As a Levite, he ministered to the family of Judah. This is a suitable resolution to the otherwise complicated words.

As the previous sermon ended with the thought that there was no king and everyone did what was right in his own eyes, this would include a neglect of the Levites. Such was the case at other times as well –

“I also realized that the portions for the Levites had not been given them; for each of the Levites and the singers who did the work had gone back to his field.” Nehemiah 13:10

The Levites were not given a tribal land inheritance in Israel. They were attached to tribes, given cities to dwell in, and they were to minister to the people of the tribes of Israel. This young Levite might have been neglected in Judah, and he decided to find some other place where he could live and minister. And so he walked…

8 (con’t) Then he came to the mountains of Ephraim, to the house of Micah, as he journeyed.

vayavo har ephrayim ad beith mikhah laasoth darko – “And comes Mount Ephraim until house Micah, to make his way.” Here is the uniting of the previous narrative with the account of the Levite. This Levite, looking for a new place to do his shaking, came to Mount Ephraim and eventually wound up at Micah’s house.

9 And Micah said to him, “Where do you come from?”
So he said to him, “I am a Levite from Bethlehem in Judah, and I am on my way to find a place to stay.”

vayomer lo mikhah meayin tavo vayomer elav levi anokhi mibeith lekhem y’hudah v’anokhi holekh lagur baasher emtsa – “And says to him, Micah, ‘From whence come.’ And says unto him, Levite, ‘I from Bethlehem Judah, and I walking to sojourn in which find.’”

Nothing is said about how the Levite wound up here. Micah appears to live on a main road. As will be evidenced later. The Levite may have simply stopped there as he traveled.

Or, he may have heard that Micah had a house with a shrine. Therefore, he went there in hopes of employment. If the latter, it would perfectly explain the next words…

10 Micah said to him, “Dwell with me, and be a father and a priest to me,

vayomer lo mikhah sh’vah imadi vehyeh li l’av u-l’khohen – “And says to him, Micah, ‘Dwell with me and be to me to father and to priest.’” Here we have the word av, father, being used as an honorific title and in an ecclesiastical sense, just as it is used today. Some denominations use the term father when referring to their priest. This is seen several times elsewhere for spiritual leaders –

“Then it shall be in that day,
That I will call My servant Eliakim the son of Hilkiah;
21 I will clothe him with your robe
And strengthen him with your belt;
I will commit your responsibility into his hand.
He shall be a father to the inhabitants of Jerusalem
And to the house of Judah.” Isaiah 22:20, 21

Micah is saying that the Levite will be the spiritual head of the house. He will be the one to seek out God’s will, favor, mediation, and atonement as needed…

10 (con’t) and I will give you ten shekels of silver per year, a suit of clothes, and your sustenance.”

v’anokhi eten l’kha asereth keseph layamim v’erekh b’gadim u-mikhyathekha – “and I give to you ten silver to the days, and arrangement garments, and your sustenance.” It is not a lot of money but would equate to only a few dollars “to the days,” meaning in a year of days. However, with an arrangement of clothing, and his food and lodging, it would be what a Levite might expect, having no land inheritance of his own.

10 (con’t) So the Levite went in.

Rather: vayelekh ha’levi – “And walks, the Levite.” What this seems to imply is that the Levite continued on, considering the proposition while looking for a better opportunity elsewhere. However, he eventually accepts the offer…

11 Then the Levite was content to dwell with the man;

vayoel ha’levi lasheveth eth ha’ish – “And determines, the Levite, to dwell with the man.” The word is yaal, to yield, be willing, etc. He considered his options and determined that this was the best avenue open to him. Therefore, he dwelt with Micah. Ironically, it next says…

11 (con’t) and the young man became like one of his sons to him.

vayhi ha’naar lo k’akhad mibanav – “And is, the servant, to him according to one from his sons.” In verse 5, Micah had ordained one of his sons to be his priest. In verse 10, Micah promised the Levite he would be a father to him. Now, as his father, the Levite is like one of his sons –

5. The man Micah … consecrated one of his sons, who became his priest.
10. Dwell with me, and be a father and a priest to me.
11. Then the Levite … became like one of his sons to him.

Even though he is a servant, an attendant, he is also like a son in the family of Micah…

12 So Micah consecrated the Levite, and the young man became his priest, and lived in the house of Micah.

vaymale mikhah eth yad ha’levi vayhi lo ha’naar l’khohen vayhi b’vieth mikhah – “And fills, Micah, hand the Levite. And is to him, the servant, to priest. And is in house Micah.” To fill the hand signifies to consecrate. This was explained in verse 5. Upon his consecration, he attends in Micah’s house as a priest.

Because of the events that have now come to pass…

*13 (fin) Then Micah said, “Now I know that the Lord will be good to me, since I have a Levite as priest!”

vayomer mikhah atah yadati ki yetiv Yehovah li ki hayah li ha’levi l’khohen – “And says, Micah, ‘Now I knew that Yehovah does good to me, for have to me the Levite to priest.’” Being fully ignorant of the law, including all of his violations of it in the thirteen verses of this chapter, he assumes that having a Levite will bring him blessing and prosperity.

However, this is an additional violation of the law. Levites were not to perform the duties of a priest. An exception to this, due to the surrounding situation, is noted in 2 Chronicles 29:34 –

“But the priests were too few, so that they could not skin all the burnt offerings; therefore their brethren the Levites helped them until the work was ended and until the other priests had sanctified themselves, for the Levites were more diligent in sanctifying themselves than the priests.”

In fact, this is exactly the type of situation that brought about the wrath of the Lord against Korah while in the wilderness –

“Then Moses said to Korah, ‘Hear now, you sons of Levi: 9 Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to Himself, to do the work of the tabernacle of the Lord, and to stand before the congregation to serve them; 10 and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you? And are you seeking the priesthood also? 11 Therefore you and all your company are gathered together against the Lord. And what is Aaron that you complain against him?’” Numbers 16:8-11

The entire passage has been wrought with apostasy.

Now I know that the Lord will be good to me
Because I have all of these things:
I have idols, garments, and a priest, you see
I shall see what each of these things brings 

This idol thingy is like the Lord, whoo hoo!
And so is this one, can’t you see
This thingy is like the Lord too
Good things for sure will be coming to me

And this is what it is all about
It’s about how the Lord will be good to me
We can be certain of this, no doubt
I have idols, and garments, and a priest, you see

II. Keep Yourselves From Idols

Judges 17 was about as hard to decipher as a super-enigma machine. A lot of contemplation was needed, but a lot of prayer was needed even more. This is because there are times when pictures of Christ don’t seem possible.

The corruption of the people and the troubling events that take place make it difficult to see the glory of who Jesus is and what He has done. But sometimes a contrast reveals more than a direct comparison. This is how it is in this passage.

The narrative is in Canaan, and thus, it refers typologically to events after the coming of Christ. As was noted, the events occur chronologically early in the narrative of Judges, even though they are recorded towards the end of the book.

Verse 1 noted that the story is in Mount Ephraim. The mount has consistently been seen as synonymous with a large but centralized group of people. Ephraim has consistently pictured the work of Christ, Twice Fruitful, signifying His work as effective for saving both Jews and Gentiles. Its second meaning, Ashes, speaks of His afflictions that have made salvation possible.

The man’s name is first given in verses 1 & 4 as Micayehu, Who is Like Yehovah. It refers to the church, those who bear the image of the Lord as in Colossians 3 –

“Do not lie to one another, since you have put off the old man with his deeds, 10 and have put on the new man who is renewed in knowledge according to the image of Him who created him, 11 where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.” Colossians 3:9-11

In verse 2, the narrative focuses on the eleven hundred of silver that was taken from his mother. Silver signifies redemption. Eleven hundred points to an entire period of a completed cycle (10) marked by disorder, disorganization, imperfection, and disintegration (11).

It is a good description of the church age. Even if its people are perfected in Christ and redeemed, they are still a completely imperfect group of people that form a body that could easily be thought of as a basket case.

The son admits taking the silver and his mother pronounces a blessing of the Lord on him. In verse 3, he is said to return the silver to his mother. She then says that she dedicated the silver to the Lord for her son to make a carved image and a molded image, meaning idols.

At that declaration, he says, “And now, I return it to you.” Verse 4 confirms that he returned it. Upon receiving it, she took two hundred of silver and had it fashioned into her idols. Two hundred is the number of insufficiency.

Despite silver signifying redemption, its weight and purpose mean that it is insufficient to do what it is intended to do. Also in verse 4, it said that the smelting guy made the images. Then they were put in the house of Micayehu, Who is Like Yehovah.

Immediately after that, in verse 5, the man’s name is changed from Micayehu to Micah. It no longer refers to Who is like Yehovah, but Who is Like This. Even if the person, represented by Micah, is supposedly in the church of the Lord, he is not like the Lord. As Jeremiah says –

“Everyone is dull-hearted, without knowledge;
Every metalsmith is put to shame by an image;
For his molded image is falsehood,
And there is no breath in them.
15 They are futile, a work of errors;
In the time of their punishment they shall perish.
16 The Portion of Jacob is not like them,
For He is the Maker of all things,
And Israel is the tribe of His inheritance;
The Lord of hosts is His name.” Jeremiah 10:14-16

Micah made a house of gods, an ephod and teraphim. It is a marvelous depiction of the Roman Catholic Church and many other sects and denominations. They may claim they serve in the House of God, but it is really a house of gods.

The note about consecrating one of Micah’s sons to be his priest fits perfectly with the thought of the Roman Catholic Church because they have priests who supposedly mediate to God for them. Other large (un)orthodox denominations have similar structures.

Verse 6 noted that there was no king in Israel in those days. This is a true statement. Israel has no king during the church age, even if they have remained as a people. Likewise, there is no king apart from Jesus in the church, which is a part of the commonwealth of Israel, but He is not a king in the sense of active rulership over the churches that comprise His church. He is the King of Israel, but not currently the King in Israel.

Instead, each church essentially does what is right in its own eyes. If they follow the word, this is great. If not, it isn’t, but it is up to the people to do what they want, attend where they want, and so forth. There is no mandated structure that is meticulously ruled over by a single authoritative king.

Verse 7 introduces the naar, the servant, from Bethlehem Judah. What we have here is a picture of Jesus Christ in every sense, even if it is not necessarily a picture of Him to those who welcome Him in. In other words, the apostate church naturally proclaims to be a church under Christ.

No matter how many idols clutter up the house of God, the church falls under the broad category of belonging to Jesus. Even Mormons and Jehovah’s Witnesses supposedly confess Jesus. Hence, they fall under the broad category of being Christian.

The word naar is never directly equated to Jesus in a notable comparison in any Old Testament passage, but at least two times it is used when referring to Him in prophecy –

“For before the Child [ha’naar] shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings.” Isaiah 7:16

“When Israel was a child [naar], I loved him,
And out of Egypt I called My son. Hosea 11:1

Matthew 1 cites both Isaiah 7:14 and the second half of Hosea 11:1. As those refer to Jesus, then these Old Testament references do also.

Being from Bethlehem (House of Bread) in Judah (Praise) is a reference to Jesus. Being of the family of Judah is a reference to Jesus. And, as was seen in many previous passages concerning the Levites (Attached), they anticipate Jesus as the Firstborn because they replaced the firstborn males of Israel. It is He who is Attached to God as the Firstborn of God.

Verse 8 says that the Levite departed from Bethlehem in Judah. It is fitting of Jesus who is from heaven. This Levite who is so much like Jesus in every way came to Mount Ephraim, to the house of Micah (Who is Like This).

In verse 9, the man was queried by Micah, and he provided the details of who he was, where he was from, and what he was looking for. Micah (Who is Like This) asked him in verse 10 to dwell with him and be a father and a priest to him. It is what any apostate church that claims to be a Christian church would do.

Micah offered silver, clothes, and sustenance to the Levite. What does Jesus do? He offers us redemption, garments of righteousness, and sustenance – exactly the opposite of what occurs here. Jesus does the offering to His people, not the other way around.

To understand this, think of the Jehovah’s Witnesses. Or better, the Church of Christ. They say you must be baptized and it must be in one of their churches. Instead of Jesus offering salvation to the flock, they offer their (supposed) salvation to Jesus. It is essentially what the Roman Catholic Church does as well.

After that, the Levite walks, a strange set of words that seem to make no sense. The Levite considers whether he will accept. In verse 11, the Levite determined to dwell with Micah, and he became like one of his sons to him.

If Micah already had a son who was his priest, then it means that this Levite is just another priest to him, even if he is in a different category. This typifies churches where Jesus is just another way of getting through to God.

In verse 12, Micah consecrated the Levite and the servant became his priest, “And is in house Micah.” Who is Like This has a representation of Jesus in his church, even if it isn’t the Jesus he really needs. With that feeling of satisfaction, the narrative ended with, “Now I knew that Yehovah does good to me, for have to me the Levite to priest.”

Micah is hoping to get good out of the Lord because he has his supposed priest along with his idols and vestments. But he, and the churches he reflects, will find out that what he wants and what he will get are not the same thing.

When I typed about the congresswoman I mentioned as we opened, I could only feel pity for her. Hideko has gone through cancer. Regardless of how you treat it, there is no simple way to get through it.

There is a difference though. Hideko has faithfully trusted Jesus each step of the way and has taken this as a part of what He has allowed in her life. And it has been a life of faithfully following Jesus for many years.

However, since I originally typed this, the congresswoman died. She now will face the Lord on whatever her relationship was with Him. As far as I know, she never committed her life to Him. And if not, her end will not be a good one.

Regardless of her, the God people suddenly reach out to in their distress is often forgotten in their victory over the affliction. This can even be to the point where they double down in their sin, thinking they have been so blessed in order to continue the wayward life they were previously leading, as if this was God’s way of demonstrating this to them.

Each of us needs to consider how we are appealing to Him and in what circumstances we are doing so. And so, let us do so every day. Think about your relationship with Him and how you can honor Him more each day.

Talk to Him like you would talk to any friend you are walking with. Think of Him as you think of your sweetest friendship, and be sure that your conversations are not just lip service in hopes of getting something out of Him. Instead, let your words return good things to Him.

Our God is great and deserving of all our praise, glory, and adoration. Be sure to give it to Him in whopping doses every day.

Closing Verse: “But our God is in heaven;
He does whatever He pleases.
4 Their idols are silver and gold,
The work of men’s hands.
5 They have mouths, but they do not speak;
Eyes they have, but they do not see;
6 They have ears, but they do not hear;
Noses they have, but they do not smell;
7 They have hands, but they do not handle;
Feet they have, but they do not walk;
Nor do they mutter through their throat.
8 Those who make them are like them;
So is everyone who trusts in them.” Psalm 115:3-8

Next Week: Judges 18:1-20 Dan is looking for an inheritance – so I tell and so you will see… (No King In Israel, Part III) (50th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

No King In Israel, Part II

Now there was a young man
From Bethlehem in Judah, that is where
Of the family of Judah; he was a Levite
And was staying there

The man departed from the city of Bethlehem in Judah
To stay wherever he could find a place
Then he came to the mountains of Ephraim
To the house of Micah, as he journeyed, coming to Micah’s space

And Micah said to him
“Where do you come from, I pray?
So he said to him, “I am a Levite from Bethlehem in Judah
And I am on my way to find a place to stay

Micah said to him, “Dwell with me
And be a father and a priest to me (when can you begin?)
And I will give you ten shekels of silver per year, a suit of clothes
And your sustenance.” So the Levite went in

Then the Levite was content to dwell with the man
And the young man became like one of his sons to him
———-(but later we’ll see he is a louse)
So Micah consecrated the Levite
And the young man became his priest, and lived in Micah’s house

Then Micah said
“Now I know that the LORD will be good to me
Since I have a Levite as priest!”
Not a clear thinker, as you can see

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

7 Now there was a young man from Bethlehem in Judah, of the family of Judah; he was a Levite, and was staying there. 8 The man departed from the city of Bethlehem in Judah to stay wherever he could find a place. Then he came to the mountains of Ephraim, to the house of Micah, as he journeyed. 9 And Micah said to him, “Where do you come from?”

So he said to him, “I am a Levite from Bethlehem in Judah, and I am on my way to find a place to stay.”

10 Micah said to him, “Dwell with me, and be a father and a priest to me, and I will give you ten shekels of silver per year, a suit of clothes, and your sustenance.” So the Levite went in. 11 Then the Levite was content to dwell with the man; and the young man became like one of his sons to him. 12 So Micah consecrated the Levite, and the young man became his priest, and lived in the house of Micah. 13 Then Micah said, “Now I know that the Lord will be good to me, since I have a Levite as priest!”

 

 

Matthew 3:1

Charlie Garrett Daily Writing, Matthew (Written)

Air plant.

Sunday, 25 August 2024

In those days John the Baptist came preaching in the wilderness of Judea, Matthew 3:1

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And in those days, comes John the Baptist, proclaiming in the desolate of Judea,” (CG).

The previous verse ended Chapter 2, noting that Jesus was settled in Nazareth, thus He would be called a Nazarene. Now the narrative changes direction and introduces a new figure.

Chronologically, this figure has already been introduced in Luke’s gospel, but Matthew begins his arrival on the scene many years later, beginning with, “And in those days.”

The meaning is “in the days when Jesus dwelt in Nazareth.” Even though this is quite some years later, it is during that time. This is evidenced by Matthew 3:13 which says, “Then Jesus came from Galilee to John.” He will leave the area of Nazareth to begin His ministry at this time, a point which begins with the ministry of John the Baptist.

The exact time of this appearance by John is noted in Luke 3:1, 2 –

“Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.”

The name John is from the Hebrew name Yokhanan. That is derived from Yah, a shortened form of the divine name, and khanan, a verb meaning to be gracious. Thus, the name means Yah is Gracious or Yah Has Been Gracious. Of those days when Jesus still dwelt in Nazareth, it next says, “comes John the Baptist.”

The title is a transliteration. It literally means “John the Immerser.” However, as “Baptist” is the common usage in English, that will be retained in the translation.

As for the verb, it is present tense, thus aligning the two thoughts as occurring together. Jesus is living in the area of the Galilee and John comes forth at that time. This type of writing is known as a historical present. It brings the narrative alive in the mind of the reader. The purpose of such literary tools is obliterated when translators ignore them. At the time he comes, it next says that he is “proclaiming in the desolate of Judea.”

The Greek word is kérussó, to proclaim, preach, or herald. In this case, John is making his proclamation that the Messiah is about to be revealed. It was his job to be the forerunner of the Messiah, preparing the way. As for the word “desolate,” this does not necessarily mean a barren wasteland devoid of any life.

Despite being translated as a noun, wilderness, by almost every translation, the Greek word is an adjective. Thus, “desolate” fits in meaning and intent. It is a place that is uncultivated and unpopulated, thus a deserted area.

Shepherds feeding their flocks would occur in such a place. In the Bible, it is a place of God’s grace and of closeness to God, but it is also typical of a place of testing. The Hebrew word is a noun, midbar, coming from davar, to speak. The sense is speaking as in driving a flock.

In the Song of Solomon 4:3, using the word midbar, it says this –

Your lips are like a strand of scarlet,
And your mouth [midbar] is lovely.
Your temples behind your veil
Are like a piece of pomegranate.

Solomon is poetically taking the mouth and calling it a wilderness. This shows the closeness in thought between the words.

This gives us an idea of what John has come to do. He has come to speak in the open to the pasture of God’s people, driving them to be prepared for the coming of the ministry of Jesus.

Life application: When the books of the Bible were written, there were no chapter and verse divisions. These were simply scrolls that were written and maintained as complete books. Even if the beginning of Chapter 3 seems disconnected from what was said in Chapter 2, it is not. Rather, it is a new direction built upon what was just said.

Thus, it is a logical point to make a chapter break, but it is still good to see the ongoing connection between the two. At times, what is helpful in considering the narrative is to stop and pretend there is no chapter division in what you are reading. Imagine that you are simply reading a continuous scroll. That can help eliminate confusion in what is being said.

For example, you may read a scholar who says that the words of Matthew 3:1 cannot be connected to the words of Matthew 2:23 because Matthew 2:23 referred to a time when Jesus was just a young child. This thinking is actually bolstered by the chapter division. Our minds can make a full stop and then start again. But this is not Matthew’s intent.

By imagining there is no chapter division, that type of thinking can often be cleared up. From there, going forward and seeing that Jesus departed Galilee to meet up with John then solidifies the notion that the narrative did not break. It simply redirected.

Consider what you are reading as you go. The Bible is a marvelous book that will keep instructing you and informing you as long as you continue to ask it questions as you go.

Glorious God, it is a joy and a delight to read the word that You have given to us. The stories of times past come alive as if they are happening before our eyes as we read. And all the while, we are communing with You through Your word. What a treasure and what a pleasure. Thank You for Your precious word that tells us of Jesus. Amen.

 

Matthew 2:23

Charlie Garrett Daily Writing, Matthew (Written)

Pencil plant.

Saturday, 24 August 2024

And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.” Matthew 2:23

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And having come, he dwelt in a city being called Nazareth, that it should be fulfilled  the ‘having been spoken’ through the prophets, that a Nazarene He will be called” (CG).

In the previous verse, Joseph was warned in a dream concerning where to live in the land of Israel, noting that he withdrew to the allotments of Galilee. Now, Matthew records, “And having come, he dwelt in a city being called Nazareth.”

Albert Barnes gives a brief description of Nazareth at the time of Jesus –

“This was a small town, situated in Galilee, west of Capernaum, and not far from Cana. It was built partly in a valley and partly on the declivity of a hill, Luke 4:29. A hill is yet pointed out, to the south of Nazareth, as the one from which the people of the place attempted to precipitate the Saviour. It was a place, at that time, proverbial for wickedness, John 4:46.”

Modern Nazareth is described in Wikipedia –

It “is the largest city in the Northern District of Israel. In 2022 its population was 78,007. Known as “the Arab capital of Israel”, Nazareth serves as a cultural, political, religious, economic and commercial center for the Arab citizens of Israel, as well as a center of Arab and Palestinian nationalism. The inhabitants are predominantly Arab citizens of Israel, of whom 69% are Muslim and 30.9% Christian. The city also commands immense religious significance, deriving from its status as the hometown of Jesus, the central figure of Christianity and a prophet in Islam.”

Next, based on where Joseph decided to settle, Matthew records, “that it should be fulfilled having been spoken through the prophets.”

Here, Matthew notes the plural, prophets. Therefore, unlike almost every translation, the following words are not a quote. In fact, citing it as a quote causes a false sense of the words in the minds of readers, and it sets up a real, seemingly insurmountable, problem. Rather, something was fulfilled concerning Jesus, but it is not a specific prophecy, which is “that a Nazarene He will be called.”

The word hoti (that) continues to show that this is not a quote. If it was a quote, he would have said something like Matthew 1:22, “which was spoken by the Lord through the prophet, saying…”

However, because it is supposed by many to be a quote, innumerable commentaries have been made trying to justify the name and specify what is being quoted. In other words, and to understand some of the attempts to justify the name as being connected to the Old Testament, the Pulpit Commentary says –

“First, it may be said Nazarene cannot = Nazarite: the word differs in form, and in no sense could Christ be called a Nazarite. Secondly, the quotation is probably not from a lost prophecy. One meaning of the word Nazoræus is an inhabitant of Nazareth, but the word either (1) recalls the Hebrew word netser a Branch, a title by which the Messiah is designated Isaiah 11:1, or (2) connects itself in thought with the Hebr. natsar, to save or protect (see above), and so has reference to the name and work of Jesus, or (3) is a synonym for “contemptible” or “lowly,” from the despised position of Nazareth. Of these (3) is perhaps the least probable explanation. The play upon words which (1) and (2) involve is quite characteristic of Hebrew phraseology. The sound of the original would be either (1) He whom the prophet called the “Netser” dwells at “Netser”—(for this form of Nazareth see Smith’s Bib. Dict.), or (2) He who is called “Notsri” (my protector) dwells at “Natsaret” (the protectress).”

Such commentaries have completely missed the point of what is being conveyed. Because this is not a quote, the place Nazareth and the name Nazarene do not need to be discovered in a prophecy from the Old Testament. Rather, one such reference to what Matthew is saying is:

“Nevertheless the gloom will not be upon her who is distressed,
As when at first He lightly esteemed
The land of Zebulun and the land of Naphtali,
And afterward more heavily oppressed her,
By the way of the sea, beyond the Jordan,
In Galilee of the Gentiles.
2 The people who walked in darkness
Have seen a great light;
Those who dwelt in the land of the shadow of death,
Upon them a light has shined.” Isaiah 9:1, 2

Nazareth is a town located within Naphtali. This is in the greater region of Galilee. In other words, Matthew wasn’t citing Scripture in a quote, as translations imply (quote marks, etc.). Rather, he was making a point about the writings of Old Testament prophets, such as Isaiah 9:2. Isaiah is saying the light is Christ, being called a Nazarene is a fulfillment of this prophecy.

One can think of it this way. If a prophecy noted someone would be a noted surfer in Sarasota, and he was actually living on Siesta Key, they may say, “He will be called a Siesta Surfer.” As Siesta Key is a part of Sarasota, the prophecy would make complete sense to those who understood it.

This explains why the word hoti, that, is included in Matthew’s words. If he was citing a prophecy, the word would not be needed. But it is an explanatory preposition. If Joseph had moved to Tiberius instead of Nazareth, the words of Matthew would still speak of the fulfillment of the words of the prophets. For example –

“…that it should be fulfilled having been spoken through the prophets, that a Tiberian He will be called.”

As for the other prophets that Matthew was referring to, there are enough references to the area of greater Galilee to form many pictures of the coming Christ. For example, the selection of Hiram, the son of a widow from Naphtali, to accomplish the building of the temple for Solomon provides pictures of the coming Christ (see 1 Kings 7).

Specificity is not necessary in pinpointing a single reference to the name Nazareth, and all of the unnecessary attempts to find a suitable Hebrew word to justify this inclusion by Matthew have proven meritless.

Life application: Speaking of Nazareth and Nazarenes, there is a modern couple, Nazarenes, who have helped bring the land of Israel to the attention of innumerable people. If you enjoy travel and life videos concerning Israel, including modern Nazareth, you can go to YouTube and search for Sergio and Rhoda in Israel.

These two intrepid trekkers have traveled throughout the country, meeting with archaeologists, travelers, and common folk to highlight the great variety of all types of life in the land. Take time to visit their channel and learn to experience Israel in unique and interesting ways that will inform you about this land selected by God to reveal to us the Messiah of the world, Jesus Christ.

Lord God, thank You for Your precious word that tells us about Your interactions with humanity in and around the land of Israel. Thank You for the innumerable examples of life, rebellion, restoration, intimate fellowship, and so much more that teach us how we can fully understand and appreciate who You are and what You have done for us. Thank You for Your wonderful word. Amen.

 

The Matthew 2 translation can be found at these to links:

 

Matthew 2 (CG)

1 And Jesus, having been born in Bethlehem Judea, in days Herod the king: Behold, magicians from sunrisings – they came unto Jerusalem. 2 Saying, “Where is He having been born King of the Jews? For we saw His star in the sunrising, and we came to worship Him.”

3 And Herod the king, having heard, he was agitated, and all Jerusalem with him. 4 And having convened all the chief priests and scribes of the people, he inquired of them where the Christ is born. 5 And they said to him, “In Bethlehem of Judea, for thus has it been written through the prophet:

6 ‘And you, Bethlehem, land of Judah,

Are not-at-all least in the governors of Judah.

For out of you will come forth – ruling,

Who will shepherd My people Israel.’”

7 Then Herod, having called the magicians secretly, exacted of them the time of the appearing star. And having sent them to Bethlehem, he said, 8 “Having gone, exactingly inquire about the Child. And when you should find, report to me so I also, having come, may worship Him.”

9 And they, having heard the king, departed. And behold! The star that they saw in the sunrising, preceded them, until, having arrived, it stood above where the Child was. 10 And having seen the star, they rejoiced – joy exceedingly great. 11 And having come into the house, they found the Child with Mary His mother. And having fallen, they worshipped Him. And having opened their treasures, they offered Him gifts: gold, and frankincense, and myrrh.

12 “And having been admonished in a dream not to return to Herod, through another way, they withdrew into their country.”

13 “And they having withdrawn, behold, a messenger of the Lord – he appears in a dream of Joseph, saying, ‘Having arisen, take the Child and His mother, and flee to Egypt. And you are there until if I should tell you. For Herod is about to seek the Child to destroy Him.’”

14 And having arisen, he took the Child and His mother – night, and withdrew to Egypt. 15 And he was there until the death of Herod: that it might be fulfilled, having been spoken by the Lord through the prophet, saying, “Out of Egypt, I called my Son.”

16 Then Herod, having seen that he was mocked by the magicians, was exceedingly en raged and, having sent, he killed all the boys in Bethlehem and in all her borders, from two years and under, according to the time which he exacted from the magicians. 17 Then it was fulfilled that having been spoken through Jeremiah the prophet, saying:

18 “A voice – it was heard in Ramah,

Lamentation, and a wailing, and a mourning – great.

Rachel sobbing – her children.

And she would not be comforted,

For they are not”

19 And Herod having died, behold, a messenger of the Lord in a dream appears to Joseph in Egypt, 20 saying, “Having arisen, take the Child and His mother, and go to the land of Israel, for they have died – those seeking the soul of the Child.” 21 And having arisen, he took the Child and His mother and came to the land of Israel.

22 And having heard that Archelaus reigns over Judea instead of Herod his father, he feared to go there. And having been admonished in a dream, he withdrew to the allotments of Galilee. 23 And having come, he dwelt in a city being called Nazareth, that it should be fulfilled having been spoken through the prophets, that a Nazarene He will be called.

 

Matthew 2:22

Charlie Garrett Daily Writing, Matthew (Written)

Coconut tree.

Friday, 23 August 2024

But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. Matthew 2:22

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And having heard that Archelaus reigns over Judea instead of Herod his father, he feared to go there. And having been admonished in a dream, he withdrew to the allotments of Galilee” (CG).

In the previous verse, it noted that Joseph took the Child and His mother and came into the land of Israel. Matthew next records, “And having heard that Archelaus reigns.”

Concerning what caliber of person Archelaus was, Albert Barnes notes –

“Archelaus possessed a cruel and tyrannical disposition similar to his father. At one of the Passovers he caused 3,000 of the people to be put to death in the temple and city. For his crimes, after he had reigned 9 years, he was banished by Augustus, the Roman emperor, to Gaul, where he died.”

With this Archelaus ruling in place of his father, Matthew next records that his reign was “over Judea instead of Herod his father.”

Charles Ellicott records this concerning Archelaus’ rule –

“Strictly speaking, this prince, who, under his father’s will (made just before his death), governed Judæa, Samaria, and Idumæa, was never recognised as a king by the Roman Emperor, but received the inferior title of Ethnarch. Antipas had Galilee and Peræa, Philip the region of Trachonitis. Popularly, however, the higher title was still used of him as we find it in 14:9 of the Tetrarch Antipas.”

Because this terrible successor to his father had begun to rule over the same place that Joseph had left from, “he feared to go there.”

This only makes sense. If his father had wanted to kill the children of Bethlehem, and if even a breath of the presence of Jesus, Joseph, and Mary had been made known to him, it is possible that the same knowledge was handed to Archelaus to be mindful of. If so, then if a report came back that they had returned to Bethlehem, it could only speak of further trouble for Joseph and his family.

Thus his fear was understandable in some ways. Therefore, another divine visitation is recorded, saying, “And having been admonished in a dream.”

This is now the fourth visitation in a dream received by Joseph. The Lord is directing his steps to ensure that Jesus will be properly tended to. God had spoken of the coming of the Messiah since the fall of man. His word is filled with information concerning His coming, and those prophetic utterances were being fulfilled with each new detail that is being recorded in the gospel, which includes the next movement of the family. Matthew records the words, saying, “he withdrew to the allotments of Galilee.”

The word translated as “allotments” is meros. It has a variety of possible translations based on the context. It is derived from a word signifying “to get as a section or allotment” (Strong’s). The idea is that there is an overall area known as Galilee. Within that area, the various portions of land are allotted to be under the authority of whoever leads this greater area known as Galilee. That is then explained in Luke 23 –

“When Pilate heard of Galilee, he asked if the Man were a Galilean. 7 And as soon as he knew that He belonged to Herod’s jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time. 8 Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him.” Luke 23:6-8

As Jesus will grow up in Nazareth, and as Nazareth is an allotment of Galilee, more prophecy will be fulfilled in this move. That will be seen in the next verse and in more verses ahead as Matthew unfolds.

Life application: In this verse, it said that Joseph feared to go to Judea because of the new ruler of that area. Fear is not uncommon, and it affects us all to some degree and in a wide variety of ways. However, there are things to fear – such as a baseball coming directly at your head – that are to then be avoided. For the Christian, however, there are other things that we truly should not fear, such as death.

That may sound contradictory. A baseball about to hit our head can lead to death, and yet we fear it and avoid it. This is natural, and nobody in their right mind would stand there and say, “I have no fear of this baseball hitting me in the face.”

However, some people live their lives consumed with the thought of death, as if there is some way they can think to avoid it. This is not a good mental state for anyone, but how much more for the Christian who says he truly believes Jesus prevailed over death?

Joseph’s immediate fear may have been understandable, but for the sake of the whole unfolding scenario, there was no need for it at all. God had selected him to be the human father figure for Jesus, the Messiah. He had already directed them several times, and the word assured Joseph that the Messiah would accomplish so many things. Therefore, instead of fearing, he should have been talking to the Lord, asking for direction, and understanding that God’s plan could not be thwarted.

We, too, should have this attitude. Whether we like it or not, unless Jesus comes first, we are all going to die. And we have no idea at all when or how that will occur. But God has made promises concerning our eternal destiny and that plan cannot be thwarted. And so, we can (and should) try to avoid disasters like a baseball to the head while at the same time not fearing the inevitable death that we all must face.

Let us handle our days reasonably, live our lives well for the Lord, and submit ourselves to him through life and in death. Let us not be people of fear –

“Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world. 18 There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. 19 We love Him because He first loved us.” 1 John 4:17-19

Lord God, we know that Your word has sure and reliable promises for Your people that extend beyond death itself. And so, we commit ourselves to You, knowing that our days are set and that when they end, You will bring us to Yourself. We stand unafraid of what lies ahead because Jesus has gone before us. Thank You for this reassurance. Amen.