Matthew (Written)

Native Florida oranges. To make drinkable, add 2 quarts of sugar for each pint of juice.

Thursday, 29 August 2024

Then Jerusalem, all Judea, and all the region around the Jordan went out to him Matthew 3:5

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).

“Then went out to him Jerusalem, and all Judea, and all the surrounding of the Jordan” (CG).

The previous verse noted John the Baptist’s attire and his food. Despite what would seem a person who was completely out of touch with reality in today’s world, the people of Israel realized they were dealing with a great man of God. Therefore, it next says, “Then went out to him Jerusalem.”

In this case, it is referring to the inhabitants of Jerusalem. It is making a point that the people of the capitol city, despite having all of the religious leaders in that area, were spiritually hungry and wanted to know what God was doing through John. It was evident to them that his message carried the weight and authority of the Lord, just as with the Old Testament prophets. Next, the list mentions, “and all Judea.”

It is the general area where the Jews lived. Samaria is not included in this list because it was not a place where the Jewish people greatly inhabited, although there was a Jewish presence. In fact, in John 4, this division of the Jews and the Samaritans is particularly highlighted.

The words here include another comparative that is not to be taken literally. The word “all” does not literally mean “all.” It refers to the overall scope of the area. People from all over Judea came to hear John the Baptist. This will be evident from other verses in the gospels concerning the thoughts being presented by Matthew now. Along with Jerusalem and Judea, it next says, “and all the surrounding of the Jordan.”

The adjective perichóros is used. It is derived from peri which means about, around, or concerning (as in concerning a matter), and chóra, a country, district, region, and so forth. Thus, it signifies that which is around a region. Being an adjective, “surrounding” gives the proper sense.

This would be Jewish inhabitants living along the Jordan, such as in the area of Galilee and so forth. It would include people living on both sides of the Jordan as well. A good summary of these words is found later in Matthew 4:25 –

“Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.”

Life application: As was stated in Matthew 1:19, there are words that must be considered carefully and in line with other uses of the word in the Bible, as well as the greater context of the Bible. Not every “every” means “every” and not all “all’s” mean all.

This does not mean, as some might then claim, that the Bible has errors. Rather, it means that the Bible uses the common terminology of the day to make a point. If someone were having a political rally in Washington, DC, depending on the size of the crowd that came, it would be common to hear it said, “It was amazing! All of DC came to hear him speak.”

The fact is that not all of DC came to hear him speak. Those opposed to his message would not come. Those at work would not come. Those in the hospital would not come. And so forth. An example of this is that in the next verse (Matthew 3:6), it will be noted that all of these people who came to John were baptized by him. However, in Luke 7, it says –

“And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. ³⁰ But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” Luke 7:29, 30

As is evident, not everyone was baptized by John the Baptist. Remember to have care when considering the words of Scripture. Think about what is being conveyed and understand that human terminology, including cultural expressions which may include exaggerations for effect, is employed at times to make a point or to note a superlative.

Remembering these things will help you to avoid confusion in what you are reading.

Lord God, thank You for Your word which gives us so much information relative to our own lives. We can see that the people recorded in the Bible are like us today. We are all living out our lives in Your presence, and we all need to learn the lessons of Scripture to determine how to live properly in Your eyes. May we use this wonderful blueprint to do just that. Thank You for Your precious word that leads us to Jesus, the perfect example of what is right and good. Amen.

Plant, potted, on post. 1 each.

Wednesday, 28 August 2024

Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey. Matthew 3:4

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 he, John, had his apparel from camel’s hair, and a leathery girdle around his waist, and his food was locusts and wild honey” (CG).

In the previous verse, Matthew cited words from Isaiah 40 and stated that John the Baptist was the fulfillment of that particular prophecy. Now, he continues the narrative by describing John, saying, “And he, John, had his apparel from camel’s hair.”

On the surface, the words seem superfluous. However, the words have several important significations. The first is that John is being contrasted to the leaders of Israel –

“When the messengers of John had departed, He began to speak to the multitudes concerning John: ‘What did you go out into the wilderness to see? A reed shaken by the wind? ²⁵ But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings’ courts. ²⁶ But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. ²⁷ This is he of whom it is written:
“Behold, I send My messenger before Your face,
Who will prepare Your way before You.”’” Luke 7:24-27

But there is more to the description than this. Matthew’s words note his clothes were from the hair of the camel. This wasn’t a garment cut from a camel’s hide made of its skin and hair, but is rather a coarse, hairy garment.

The words of Matthew rely heavily on an understanding of the Old Testament, both in actual narratives and in typology. For example, the word camel in Hebrew comes from the verb gamal, to deal fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. As such, it refers to the treatment, either well or ill, that a person will receive.

Hair signifies an awareness, especially of sin. Taken together, the two thoughts tell us that the very appearance of John the Baptist was given as a tangible, visible marker of making people aware of sin and that it would be dealt with fully and adequately. As he was a herald of the Messiah, his appearance pointed to this ultimately being accomplished in the ministry of the Messiah.

Next, Matthew records, “and a leathery girdle around his waist.” The word dermatinos, translated as “leathery” is an adjective, not a noun. One can see the word derma, or skin, in it. As such, it is a belt or girdle of skin. This word will only be seen here and in Mark 1:6 where Mark also describes John. It is a leathery girdle that John pulled his garments tight with.

The skin is what surrounds what is inside. A girdle is used for pulling in and holding. The symbolism here is restraint of the inner man, keeping sin from controlling a person.

Taken together, these two descriptions which focus on the hair of the garment and the leathery nature of the girdle, and which provide such detailed symbolism, are purposefully included to equate John to Elijah –

“Then he said to them, ‘What kind of man was it who came up to meet you and told you these words?’
⁸ So they answered him, ‘A hairy man wearing a leather belt around his waist.’
And he said, ‘It is Elijah the Tishbite.’” 2 Kings 1:7, 8

The reason this is important is because of what Jesus will later say to His disciples –

“Now as they came down from the mountain, Jesus commanded them, saying, ‘Tell the vision to no one until the Son of Man is risen from the dead.’
¹⁰ And His disciples asked Him, saying, ‘Why then do the scribes say that Elijah must come first?’
¹¹ Jesus answered and said to them, ‘Indeed, Elijah is coming first and will restore all things. ¹² But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands.’ ¹³ Then the disciples understood that He spoke to them of John the Baptist.” Matthew 17:9-13

In Malachi 4:5, Elijah was prophesied to be sent in an attempt to bring restoration to the people of Israel. It would be out of place for such a person to come in a manner unlike Elijah. And so, John came in the form of Elijah, hairy and with a leathery girdle. The people, however, “did not know him” even though he came in such an obvious parallel to how Elijah was described in their own writings. Of John, Matthew’s words continue with,
“and his food was locusts and wild honey.”

The locust was something eaten by the poor. It can be prepared in various ways, but even if it was accompanied with spices, it is not the kind of thing people of any means at all would prepare for a regular meal. Likewise, the honey is described as “wild.” The word signifies “pertaining to the country” and, as in English, it can mean both wild as in nature or wild as in fierce or raging.

Thayer’s Greek lexicon says it is “used of animals in a state of nature which grows without culture.” It is not unlike the description of Elijah as he was tended to during the time of drought in the land –

“So he went and did according to the word of the Lord, for he went and stayed by the Brook Cherith, which flows into the Jordan. ⁶ The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook. ⁷ And it happened after a while that the brook dried up, because there had been no rain in the land.” 1 Kings 17:5-7

Though different food is described, it is the reliance on what the Lord provides through nature that forms the parallel. Elijah was living in a time of drought, being sustained by the Lord. John was living in a time of spiritual drought, likewise, being sustained by the Lord.

The locust signifies judgment. This is seen from the plagues on Exodus (Exodus 10) through to the plagues of the end times (Revelation 9). Honey comes from bees which pollinate flowers and so it implies all sorts of fruit trees, herbs, and flowers – abundance.

In the Bible, honey is equated to the word of God. In the account of Samson, honey in a wild state was found in the carcass of a lion that he had earlier killed. The symbolism there was that of the sustaining power of the word of God.

Understanding these things, John’s appearance and his food are being equated with his ministry. He came in the form of Elijah as a forerunner of Jesus, preparing the way for the messianic ministry of the Lord. His words were words of coming judgment or a reliance on God’s word.

Life application: Everything about how John is described is given to show us hints of what has already been learned from a full study of the Old Testament. It is true that one can know about Jesus and His salvation without ever reading a word of the Old Testament, but Scripture in the New really comes alive by knowing the Old.

Be sure to read the whole word of God. Read it in the morning, read it at night, and read it throughout the day as time permits. Think about what is being said, contemplate each thing that is presented, and consider why God chose certain words – animals, locations, etc. – to describe each account. Information from the Creator is being transmitted to us to understand what He is doing in redemptive history.

In understanding these things, a much richer and fuller understanding of Jesus is then available to us. Let us learn about our Lord, contemplating every facet of His being, by reading and understanding the word that tells us of Him!

Lord God, thank You for the treasure which You have given us in the pages of Scripture. Praises to You for how it is laid out, telling us of JESUS! Yes, thank You for this marvelous superior word. Amen.

Orchids on display.

Tuesday, 27 August 2024

For this is he who was spoken of by the prophet Isaiah, saying:
“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
Make His paths straight.’” Matthew 3:3

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).

“For this is he, having been spoken by Isaiah the prophet, saying, ‘A voice hollering in the desolate, “Prepare the Lord’s way. Make straight His paths.”’” (CG).

In the previous verse, it was noted that John the Baptist had proclaimed that people were to reconsider because the kingdom of the heavens was at hand. Now, the narrative continues, telling us how John’s ministry was prophesied in advance, saying, “For this is he, having been spoken by Isaiah the prophet.”

The words are those of Matthew, not John the Baptist. However, in John 1, John the Baptist uses similar words when referring to himself –

“Then they said to him, ‘Who are you, that we may give an answer to those who sent us? What do you say about yourself?’
²³ He said: ‘I am
“The voice of one crying in the wilderness:
‘Make straight the way of the Lord.’”
as the prophet Isaiah said.’” John 1:22, 23

John knew that he was the fulfillment of the prophecy spoken by Isaiah. Matthew clearly understood this as well. There was to be a forerunner to the Messiah and John the Baptist was that person. Understanding that, Matthew next writes, “saying, ‘A voice hollering in the desolate.’”

The citation being given is from the Greek translation of the Old Testament with a minor exception noted below. In this clause, the Greek word is boaó. Strong’s suggests it is a prolonged form of a primary verb signifying to halloo.

In other words, to shout for help or in a tumultuous way. The Hebrew uses the word qara, to call or proclaim, but this word gives a stronger force. John bellowed out his enunciations. As such, the word holler fits well. As for his proclamation, the words of Isaiah continue, saying, “Prepare the Lord’s way. Make straight His paths.”

The difference between the Greek Old Testament and Matthew’s words is found here. In the Septuagint, it says, “Make straight the roads of our God.” Here Matthew’s words are condensed. It is probably how John the Baptist said it because he was already proclaiming the coming of the Lord.

As for the meaning, the words of Matthew do not include everything from Isaiah as cited by Luke. The reason is probably because Matthew is addressing a Jewish audience. They would understand the shorter sense of the words without a need for the additional explanation. However, the rest of the citation says –

“Every valley shall be exalted
And every mountain and hill brought low;
The crooked places shall be made straight
And the rough places smooth;
⁵ The glory of the Lord shall be revealed,
And all flesh shall see it together;
For the mouth of the Lord has spoken.” Isaiah 40:4, 5

Albert Barnes gives the explanation of the words –

“The custom here referred to is continued in the East at the present time. ‘When Ibrahim Pasha proposed to visit certain places on Lebanon, the emeers and sheiks sent forth a general proclamation, somewhat in the style of Isaiah’s exhortation, to all the inhabitants, to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the present sultan visited Brousa. The stones were gathered out, the crooked places straightened, and the rough ones made level and smooth.’ – The Land and the Book, Vol i. pp. 105, 106.”

As these things were customary in the Middle East, and as the question addressed to John the Baptist in John 1:23 contains a response from John the Baptist, there is no reason to assume that there is anything contradictory in any of the accounts. When everything is considered, each account provides a bit of detail necessary for the intended audience to know exactly what is being referred to.

Life application: Isaiah 40 hints at the returnees from Babylon as the immediate subject of what is being referred to. However, like the prophecy concerning the virgin from Isaiah Chapter 7, which was cited in Matthew 1:23, it is certain that a future fulfillment of the words of Isaiah was intended. If this were not the case, John could not have claimed he was that fulfillment.

And more, as the account from Isaiah is referred to in all four gospels, it would be highly unlikely that there would not be a challenge to what is recorded concerning this matter. And yet, the gospels bear witness to the fact that a greater fulfillment of Isaiah’s words was anticipated.

John was sent to prepare the way for the coming of the Lord. He eventually proclaimed that Jesus was the One who he was sent to herald. Taken together with the almost innumerable references to the coming of the Messiah and the fact that Jesus perfectly fulfilled them all, it is certain He is Israel’s true Messiah.

Even the fact that Israel would reject Him was prophesied in advance. And more, the fact that the Gentiles would openly receive Him was as well. In the end, whether Jew or Gentile, there is no excuse for those who willingly reject Jesus. For us, there is no excuse that we are not a part of telling others who haven’t heard of Him.

Not everyone is an evangelist or missionary, but everyone can help support such people. And there is no reason for anyone to not at least be willing to leave tracts for those they encounter. If you haven’t been given the gift of expressing yourself, you can at least give the gift of a tract in which someone else has. Tell! People need Jesus.

Lord God, Jesus has come. May we not fail to be a part of getting this word out to others. Each of us has been given some ability to do so. And so, Lord, give us the wisdom to follow through with this. The gospel of Jesus Christ – it is what the world so desperately needs. Amen.

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.

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.