Daily Writing

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.

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.