Daily Writing

Aestheticus Ethix. Nice birdy.

Tuesday, 10 September 2024

And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.” Matthew 3:17

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).

To read the Superior Word translation of Matthew 3, please go to this link on YouTube, (Click here to listen), or this link on Rumble, (Click here to listen). 

“And behold! A voice out of the heavens, saying, ‘This is My Son – the Beloved in whom I approved’” (CG).

In the previous verse, after being immersed, Jesus came up from the water. When He did, He saw the Spirit of God descending and coming upon Him. The narrative now continues with, “And behold! A voice out of the heavens.”

This is the first of three times that a voice comes in this manner. The other two instances are at the Transfiguration and again during Jesus’ week of Passion –

“While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, ‘This is My beloved Son, in whom I am well pleased. Hear Him!’” Matthew 17:5

“Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. ^28 ‘Father, glorify Your name.’
Then a voice came from heaven, saying, ‘I have both glorified it and will glorify it again.’
²⁹ Therefore the people who stood by and heard it said that it had thundered. Others said, ‘An angel has spoken to Him.’” John 12:27-29

As for the plural, heavens, it is a common Hebrew expression that is found throughout Scripture, even from Genesis 1:1. God is in His heaven. Man is on earth with the skies, the heavens, above him. In this case God’s voice thus extends from the heavenly realm through to the earthly realm, summed up in the term “heavens.” Of the words of the Father, He was “saying, ‘This is My Son.’”

The issue of sonship in Scripture can be complex. The word can mean one naturally generated from another, as when a father begets a son. It can mean someone adopted as a son, such as Israel is declared to be in Exodus 4:22 –

“Then you shall say to Pharaoh, ‘Thus says the Lord: “Israel is My son, My firstborn.”’”

A son can also be a descriptor, such as, “He is the son of a fool.” It would mean that he is like a fool, not that his mother or father was literally a fool. The term son can also mean a person in a relational aspect regardless of actual family ties, such as when Paul says, “To Timothy, a true son in the faith” (1 Timothy 1:2). And so forth.

In this case, the Father is proclaiming that Jesus is His Son in a literal sense. Matthew 1:18 has already said that Jesus was conceived of the Holy Spirit. He has no human Father. As God the Father has proclaimed Jesus is His Son, it would be hard to come to any other conclusion than that He literally means Jesus is begotten of Him.

In the case of Exodus 4:22, it is clear that Israel is a nation and a group of people. Thus, the term “son” is to be taken metaphorically. There is nothing to assume that God is speaking in metaphor here. With that stated, He continues with, “the Beloved.”

The word is agapétos, beloved. The word is consistently used in the gospels to refer to Jesus. So strong is this connection that Cambridge notes, “In late Greek it is nearly interchangeable with ‘only-begotten.’” There is a filial bond that is being expressed in these words, calling out for the reader to understand the intimate connection between the two.

Having said that, the same word immediately takes on a new tone in the epistles where it is used again and again when referring to the relation that is established between God and saved believers and between believers in Christ. For example –

“Therefore be imitators of God as dear [agapétos] children.” Ephesians 5:1

“Therefore, my beloved [agapétos], as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” Philippians 2:12

Lastly, the voice from the heavens declares, “in whom I approved.” It is a compound word eudokeó, signifying “good or well” and “to think.” Thus, it signifies to approve of something. Strong’s says it especially signifies to approbate, meaning a formal or legal approval or agreement to something.

In this case, God has formally sent forth His Son to accomplish the redemption of man. Jesus is the chosen instrument to overcome the works of the Devil and to restore man to Himself. When the work is accomplished, it will be a formal, legal matter that is once and for all time resolved.

Life application: Although the words in this verse, when united with other verses seen so far, don’t prove the Trinity, they certainly allude to it. As noted, in Matthew 1:18, it said that Mary was with Child of the Holy Spirit, who is God.

As things reproduce after their own kind, it is understood that Jesus is thus God and Man. Here in verse 3:17, it is seen that Jesus is the Son of the Father. The voice is not the same manifestation as that of the Spirit because the Spirit descended upon Jesus and yet the voice is from the heavens.

In other words, the text is showing us a distinction between the three, and yet they are each God. As there is One God and God is One (Romans 3:30 and Galatians 3:20), then either the Bible is a confused book that is giving us a faulty presentation of God or there is a Godhead and within that Godhead there are three distinct Persons that comprise the One God.

The Bible doesn’t provide any other options. Explanations conjured up by cults that deviate from this recognizable presentation of God have various reasons for doing so. However, their presentations do not properly align with what is clearly seen in Scripture.

Whether you have a full understanding of the Trinity or not, it is important to recognize that this is what the Bible reveals. We do not need to understand something in its entirety to believe it. Faith involves accepting what we know to be true even if we do not fully grasp it. Have faith in the doctrine of the Trinity. It is how God has presented Himself to us because it is how God is.

Heavenly Father, we will certainly be searching out Your goodness and Your being for eternity. No matter how long we look to You, there will always be something new revealed to us. Thank You for Jesus who has made this possible. We have restoration through Him. Now eternity in Your presence is assured. Thank You, O God. Amen.

Jade Plant.

Monday, 9 September 2024

When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. Matthew 3:16

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 been immersed, Jesus immediately ascended from the water. And behold! The heavens – they were opened to Him, and He saw the Spirit of God descending as a dove and coming upon Him” (CG).

Jesus just explained to John that His being immersed was fitting for them to fulfill all righteousness. With that, John immersed him. Next, it says, “And having been immersed, Jesus immediately ascended from the water.”

The words, like in Acts 8:38, 39 are almost immaturely argued over. Some adamantly state that the words “ascended from the water” refer to Jesus’ ascending from the act of immersion, arising out of the water. Others argue that it is speaking of ascending out of the river itself and that John could have simply sprinkled Jesus. In other words, “Jesus descended from the banks of the Jordan, stood in front of John who then sprinkled Him, and then Jesus ascended to the banks of the Jordan.”

The reason for this type of argumentation is to either “prove” or “disprove” one’s preferred method of what today is known as “baptism.” The argument, however, ignores the fundamental point of baptism. It also ignores the original meaning of the word. The purpose of baptism was a symbolic thorough cleansing from one’s past life. Only immersion provides the proper symbolism.

The meaning of baptizó is “to immerse.” Sprinkling fits neither the purpose nor the meaning. The Greek word rhantizó, used four times in Hebrews, signifies “to sprinkle.” The cognate noun rhantismos, which signifies “a sprinkling,” is used in Hebrews and 1 Peter 1:2.

Jesus went to John who was immersing in the Jordan. John immersed Jesus. From there He then either ascended out of the immersion or out of the Jordan, “And behold! The heavens – they were opened to Him.”

There is debate about who “Him” is referring to, John or Jesus. The reason for this is that in John 1, it says –

“And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. ³³ I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.”’ ³⁴ And I have seen and testified that this is the Son of God.” John 1:32-34

Thus, it is possible it is referring to John who is then the one to confirm Jesus as the Messiah. However, Jesus is the nearest antecedent in the account –

“And having been immersed, Jesus immediately ascended from the water. And behold! The heavens – they were opened to Him.”

Unless there is a compelling reason to change the referent, it is best to assume the nearest antecedent continues to be the subject. John’s having seen the same manifestation of the Spirit doesn’t change anything. It simply means that they both saw the same event. Understanding this, and most likely continuing to speak of Jesus, it says, “and He saw the Spirit of God descending as a dove.”

This does not mean that the Holy Spirit took on an actual form, as if He was incarnate. Rather, this is a manifestation of the Spirit through the creation. Just as God elsewhere is said to display His voice as thunder, creation is used to display the effects of God. As for the descent “as a dove,” that could mean “in the form” of a dove, or “in the manner” of a dove. The former is correct based on Luke 3 –

“When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. ²² And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, ‘You are My beloved Son; in You I am well pleased.’” Luke 3:21, 22

Concerning the significance of the dove, innumerable claims are made. One is that the dove represents the Holy Spirit. This is, of course, based upon the account of Jesus’ baptism and, possibly, a misapplication of the words of Genesis 1:2 where the Spirit “brooded” over the face of the waters. However, one would have to assume the dove is specifically being referred to. Others see the dove as a symbol of Israel. Thus, this is signifying that Jesus is the true fulfillment of what Israel signifies. The uses of the dove in the Old Testament do not appear to bear that out.

The Greek word is peristera. It can refer to a dove or pigeon. It doesn’t tell us much, especially because what the word is derived from is unknown. Rather, the symbolism must be based upon the many uses of the yonah, or dove, in the Old Testament. This would include the man Yonah, or Jonah.

The word yonah is probably derived from the same as yayin, wine. Thus, there will be a great deal of similarity to be drawn from the two, something that is too long for this commentary. A possible root, or at least a cognate word, is yanah, a word that generally signifies doing wrong to someone. In Leviticus 19:33 we read this –

“And if a stranger dwells with you in your land, you shall not mistreat [yanah] him.”

This then stands in accord with the phrase, “Love him as you love yourself,” in the next verse of Leviticus. As noted, a word closely associated to yonah is yayin, or wine. That gives the sense of effervescence. Thus, by implication, intoxication.

Taking these thoughts and considering them in relation to the various uses of the word dove throughout the Old Testament, the dove’s symbolism can be summed up with the words, “mourning love.”

When the Holy Spirit descended upon Christ, it was certainly with the thought of mourning in mind. He was about to begin His earthly ministry, one which would be fraught with sadness, pain, punishment, and death. And yet, there is the absolute love of God being expressed in and through the incarnation of Jesus Christ. This is the general idea of what is being conveyed as the Holy Spirit was descending as a dove “and coming upon Him.”

The moment of the beginning of Christ’s earthly ministry is realized in this. Unlike an inanimate object that follows a single, directed path, Christ Jesus is set to wander about in His humanity. And yet, He will remain on the set path of following God’s will as He chooses to reject the temptations of human existence and to be perfectly obedient to the will of His Father in heaven. His moral compass will never deviate from this ideal perfection of the human will.

Life application: Although immersion has already been reviewed, the commentary above gives additional information to help solidify the notion that sprinkling is not what is intended when the Lord commands baptism in Matthew 28. Rather, if a person is sprinkled, that is not a baptism, it is a rhantism.

If Jesus wanted His people rhantized, He would have said so. But He commanded that they be baptized. Words have meaning. To change the meaning of a word from its original context is to form a pretext.

When we use the word repent, it should be used in the biblical context of “to change the mind.” Now that the word has evolved in English to mean “actively turn from sin,” it no longer means what the Bible originally intended. Rather, one is to reconsider the path he is on. Actively turning from sin may be a healthy result of reconsideration, but that is not what reconsideration means.

Using the word baptize no longer carries the original meaning as it once did. Thus, saying immerse is far preferable to get the sense. Be aware of the evolving nature of languages. In understanding how they change, you can properly modify your thinking about what the Bible is saying, and your doctrine will be more properly aligned with what God intended all along.

Heavenly Father, thank You for the safeguarding of the original languages in which the Bible was first presented to Your people. Even thousands of years later, we can know what was originally intended in words that are no longer even used because we have all of that stored up information. And thank You for those who have carefully protected this knowledge throughout the ages. Praises to You, O God, for this precious and unchanging word. Amen.

Oak branch with wind bells.

Sunday, 8 September 2024

But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him. Matthew 3:15

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 Jesus, having answered, said unto him, ‘Permit now, for thus it is fitting for us to fulfill all righteousness.’ Then he permits Him.” (CG).

In the previous verse, John had tried to prevent Jesus from being immersed by him and said that rather he needed a baptism from Jesus. However, Matthew next records, “And Jesus, having answered, said unto him, ‘Permit now.’”

The Greek bears emphasis on the word “now.” The moment is being highlighted and set aside as an important point upon which John was to comply. Things would be different as time continued to unfold, but the immediate time bore its own particular significance and need. John’s immersion was one of reconsideration. People were asked to change their minds about their position before God. Jesus did not need to do this.

As the people were immersed, they confessed their sins. Jesus did not need to do this. John, having observed Jesus’ life, knew this. But yet, He had come to be baptized, saying, “for thus it is fitting for us to fulfill all righteousness.”

Notice the plural word “us.” This was not something laid solely upon John, nor was it something that only pertained to Jesus. There is a sense of corporate need.

Where was it that the Jews normally went to confess their sins? They went to the temple, taking along a sacrifice as mandated by the law. Who did they go to? They went to the priests who ministered the law before God. The system was designed for this by God, and it was brought forth through the hand of Moses.

Along with any individual confessions of sin, there were various sacrifices each day, month, and annually. On the Day of Atonement, all the people were to refrain from work and to afflict their souls. There is nothing in the law that says, “When the Messiah comes, He will be exempt from the statutes, rules, and ordinances of this law.”

John was called as a prophet, but he was also called to have the people turn from their wicked ways and redirect their lives. Rote observance of the rituals of the temple did not change the inner man. However, they were required by law and the people were to submit to them. These were all ministered by the priests. John was of the priestly class, being a son of Zechariah.

If Jesus was required to observe the rituals of the law, and if God had called John to supplement those rituals with the people’s inward reconsideration of their ways along with an outward demonstration of that reconsideration, meaning immersion, then it was right for Jesus to submit to this ordinance as well.

On the Day of Atonement, He had no need for atonement, but being born under the law, He had a need to observe the day accordingly. With John’s immersion, the same need existed to fulfill all righteousness, meaning those things which God had ordained.

A true prophet of God under the law called forth the will of God in accordance with the law. Jesus understood this and He has informed John that He acknowledges John’s authority and position, including his status as a priest who administers before God in relation to the sins of the people, even if they had not committed a particular sin or any sin at all.

To understand this more fully, Leviticus 4:13 begins the section of corporate guilt by the congregation –

“Now if the whole congregation of Israel sins unintentionally, and the thing is hidden from the eyes of the assembly, and they have done something against any of the commandments of the Lord in anything which should not be done, and are guilty.” Leviticus 4:13

Israel was a corporate body as well as a nation of individuals. Jesus could not disassociate Himself from the nation’s corporate guilt just because He was the Messiah. All righteousness demanded that Jesus enter into John’s baptism regardless of His personal state before God.

As for the word prepó, translated as “fitting,” HELPS Word Studies defines it, saying it “refers to acting appropriately in a particular situation, i.e. as it is seemly to God and therefore ‘conspicuous amongst others; hence eminent, distinguished. . . seemly fit.’”

Jesus is identifying Himself as a person of Israel, born under the law and who was required to observe the law, just as any other Israelite was required to do. Whether John fully grasped everything Jesus’ words meant or not, it next says, “Then he permits Him.”

John submitted to Jesus’ submission. Thus, as a member of the priestly class of the law and also the prophet called to return Israel to the right road before God, his immersion included conducting that rite on the One who Created Him, gave Moses the law, and who would fulfill that same law. Astonishing.

Life application: Jesus. All hail the name of Jesus!

Heavenly Father, we come today to hail the great and exalted name of Jesus Christ our Lord. Hallelujah and Amen.

In each Florida oak is an entire ecosystem of epiphytes, also known as tillandsias or air plants.
In this photo, there are probably a thousand, from very small to as big as a basketball.

Saturday, 7 September 2024

And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?” Matthew 3:14

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 John, he thoroughly hindered Him, saying, ‘I, I have need by You to be immersed, and You, You come unto me?’” (CG).

The previous verse noted that Jesus came from Galilee upon the Jordan to be immersed by John. Now, John’s surprised reaction to this is noted, beginning with, “And John, he thoroughly hinders Him.”

The word is found only here in the New Testament, diakóluó. It is derived from dia, through, and kóluó, to hinder. Thus, it signifies to thoroughly hinder. John was completely adamant that this was the wrong thing to do. The verb, being imperfect, gives the sense of something continuing in the past rather than an event.

As such, John realized that Jesus’ life was already one of living properly before the Lord. This doesn’t mean that he knew Jesus was the Messiah. John 1 dispels that notion –

“And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. ³³ I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.” ³⁴ And I have seen and testified that this is the Son of God.’” John 1:32-34

Rather, at this point, it might be like an associate pastor calling for people in the church to come forward and return their lives wholly to the Lord. When he does this, the lead pastor comes forward. The associate pastor might then say, “How can this be? I have observed him, and he is the epitome of piety.” That is seen in the next words where he was “saying, ‘I, I have need by You to be immersed.’”

John recognized Jesus’ life as one that was lived in a godly and upright manner. Being cousins, he probably saw this many times at annual festivals or other times when the extended family gathered. Because of this, he understood that Jesus had a greater right to immerse him than he had to immerse Jesus. And yet, he continues with, “and You, You come unto me?”

John, despite being the prophet of the Lord, realized his unworthiness. He was just a man, born of Adam and thus with sin. Within this great body of humanity, one can recognize greater or lesser piety and righteousness in others. When we see someone obviously more attuned to God and His ways, we do not have to consider them as the Messiah. Rather, we understand that the person’s life is one that is simply closer to God than ours is.

Such an understanding concerning Jesus by John fully explains the seeming conflict between this account and that of John. It was not until Jesus is actually baptized that John will realize why his cousin was such a godly person all along.

Life application: Paul says in Romans 3 –

“There is none righteous, no, not one;
¹¹ There is none who understands;
There is none who seeks after God.
¹² They have all turned aside;
They have together become unprofitable;
There is none who does good, no, not one.”
¹³ “Their throat is an open tomb;
With their tongues they have practiced deceit”;
“The poison of asps is under their lips”;
¹⁴ “Whose mouth is full of cursing and bitterness.”
¹⁵ “Their feet are swift to shed blood;
¹⁶ Destruction and misery are in their ways;
¹⁷ And the way of peace they have not known.”
¹⁸ “There is no fear of God before their eyes.” Romans 3:10-18

It has been noted in previous commentaries that the terms “good,” “righteous,” etc. are applied to people in the New Testament. Paul cites the psalms, specifically Psalm 14 and Psalm 53, where David applies those words to a person who says that there is no God. It cannot be an all-encompassing statement concerning every person because it says this in 2 Samuel 18 –

“Then the watchman saw another man running, and the watchman called to the gatekeeper and said, ‘There is another man, running alone!’
And the king said, ‘He also brings news.’
²⁷ So the watchman said, ‘I think the running of the first is like the running of Ahimaaz the son of Zadok.’
And the king said, ‘He is a good man, and comes with good news.’” 2 Samuel 18:26, 27

Therefore, it would be contradictory for David to say this particular man is good, and then make an all-encompassing statement about nobody being good everyone in the psalms. And such, he did not do. His words about there being none good must be taken in the context of the surrounding thoughts. Likewise, Paul did not rip the words of David out of their context to make an all-encompassing thought either.

Instead, words are used to convey meaning. Words such as good, righteous, just, etc. are used comparatively in Scripture. Ultimately, there is none “good” in relation to God. However, in comparison to others, we can and do make value judgments based on goodness, even if our standard of judging is biased or skewed.

John saw Jesus and knew that He was more righteous than he. Until God revealed to Him why this was so, he was just making a comparative analysis of his life in relation to that of his cousin. However, once he baptized Jesus, he came to realize the full scope of the goodness of who Jesus truly is.

For each of us, we must decide who we will trust to restore us to God. If we are trusting in ourselves and the things we do, we will never find that restoration. But when we behold and receive the Lamb of God who takes away the sin of the world, our restoration will be realized. Be sure to choose wisely. Choose Jesus. He is truly the epitome of good because He is the God/Man.

Lord God Almighty, when we see the world around us, we observe people who each have their own flaws and failings. We may recognize goodness in them, but there is always something lacking because we are all sons of Adam, born of fallen fathers. But when we behold Jesus, we behold the Son of God. He alone is perfectly good in His being. May we not fail to come to Him for our reconciliation and restoration. Thank You, O God, for Jesus! Amen.

Wax Plant

Friday, 6 September 2024

Then Jesus came from Galilee to John at the Jordan to be baptized by him. Matthew 3:13

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 Jesus, He comes from the Galilee upon the Jordan unto John to be immersed by him.” (CG)

The previous verse completed John’s words of warning and impending doom spoken to the Pharisees and Sadducees. However, during his speech to them, he had said, “Indeed, I, I immerse you in water to reconsideration, but He coming after me is mightier than I. He is whom I am not adequate to lift His sandals. He, he will immerse you in the Holy Spirit and fire” (Matthew 3:11).

Having said that, the next words become a point of confusion to him. They begin with, “Then Jesus, He comes from the Galilee.”

Luke 3:23 says concerning this same time, “Now Jesus Himself began His ministry at about thirty years of age.” This was at the time that many people were coming to John to be baptized. Thus, what occurs would have been a public event for anyone there to see. This is hinted at in the word translated as “comes,” paraginomai. It signifies to become near. Strong’s adds in the thought “to appear publicly.”

Jesus voluntarily departed from the area He had been raised in and went with purposeful intent to begin His ministry, which was “upon the Jordan.” Rather than “to” as most translations say, the word is epi, upon. The word gives the idea of the superimposition of time, place, order, etc. One can think of the epidermis, which fits over a person.

Jesus has purposefully left the Galilee and has gone to the Jordan. Galilee comes from the Hebrew Galil. It signifies a circular district, it is identical to galil, to pivot or turn. That, in turn, comes from galal, to roll away. The meaning is thus Liberty. In the Hebrew, it is normally preceded by the definite article, ha’galil, the Galilee.

As seen in a previous commentary, the Descender pictures Christ in His incarnation, coming from heaven to earth. The time for this to be made manifest to the world has arrived. Everything about the narrative is purposeful.

One can get a hint of what is being presented. The people need liberty from the bondage of the law. Jesus’ ministry is now about to commence, and so He symbolically leaves Liberty to place Himself under the law in His descending from heaven.

As a Jew, He was born under the law, but the pictures here are being symbolically used at the initiation of His ministry. Thus, He has gone upon the Jordan, the Descender, “unto John,” or Yah is Gracious.

John is being used as the introduction of the ministry of Christ to Israel. The graciousness of the Lord is what is intended to be seen. All of this is reflected in the words of John 1 –

“And of His fullness we have all received, and grace for grace. ¹⁷ For the law was given through Moses, but grace and truth came through Jesus Christ. ¹⁸ No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” John 1:16-18

Jesus came to John “to be immersed by him.” In other words, the event is purposeful. John, and John alone, was to be the immerser of Jesus. It was he who was selected before birth to be the herald of the coming Messiah. It is he who came as the prophesied Elijah recorded in Malachi 4:5. He is he who was to be the final prophet of the Law of Moses, and thus the one whose work would close it out in the sense of messianic anticipation.

From this point on, the Messiah would become the central point of focus for all of Israel’s religious life. The law was to end, and a new economy was at hand. John is the one to initiate this transfer, immersing Jesus in preparation for His glorious ministry.

Life application: The words of the New Testament are understandable, and the ministry of Jesus is readily discerned from them. In reality, however, there is so much in the New Testament that is derived from the Old Testament that an entirely different level of understanding can only be derived from what is presented in the Old.

The two merge together harmoniously because they are both given to explain the intents, purposes, and actions of God as He works through His plan of redemption for humanity. Don’t be afraid to read and carefully consider the Old Testament as well as the New.

The more you read the word, the more it will settle in your mind. Eventually, connections will be made that you had not previously considered. From there, it is then good to study and see if your connections are valid. We can, at times, make faulty connections that need to be corrected. But this is a lifelong process.

Be sure to just keep reading the word and contemplating what God is telling us in this most wonderful treasure. Information about the King of the Universe is being conveyed. Bask in its riches all the days of your life.

Lord God, in Christ Jesus, there is liberty from the penalty of the law. Instead of condemnation, in Him, there is grace, mercy, and eternal salvation. The story of Scripture is Your story as You work out the redemption of humanity through the Person of Jesus Christ. Thank You, O God, for Jesus Christ our Lord. Amen.