|
|
| (3 intermediate revisions by the same user not shown) |
| Line 1: |
Line 1: |
| − | '''3:1 Who was John the Baptist?'''
| + | ====3:1 Who was John the Baptist?==== |
| − | John the Baptist was the forerunner of Jesus, sent by God to prepare the way for the coming of Messiah (cp Isa 40:3-5; Mal 3:1 with Mt 3:3; 11:7-15; Mk 1:1-8; Lk 3:1-6;Jn 1:6-9). John was the son of Zechariah, a priest in the temple, and Elizabeth, Jesus’ mother Mary’s cousin (cp Lk 1:5-17, 36-44; 57). Although Jesus was John’s second cousin, John did not know that Jesus was the Messiah until God told him prior to Jesus being baptized by John (cp Jn 1:29-34). John was beheaded by King Herod (cp Mt 14:1-11). See also comments on Mt 3:1-6, 3:13-15. | + | John the Baptist was the forerunner of Jesus, sent by God to prepare the way for the coming of Messiah (cp Isa 40:3-5; Mal 3:1 with Mt 3:3; 11:7-15; Mk 1:1-8; Lk 3:1-6;Jn 1:6-9). |
| | | | |
| − | '''<div id="3:1-3 What is the Kingdom of Heaven?">3:1-3 What is the Kingdom of Heaven?<div>'''
| + | John was the son of Zechariah, a priest in the temple, and Elizabeth, Jesus’ mother Mary’s cousin (cp Lk 1:5-17, 36-44; 57). |
| − | The Kingdom of Heaven refers to the realm of God’s rule both present and future. When John proclaimed that the Kingdom of Heaven was at hand he was announcing that Divine judgement as a reality had come; that God’s rule over the earth had drawn near and was about to be instituted through Jesus, for whom John was preparing the way (cp Mt 3:4-12; 11:7-10). Jesus ushered the kingdom in when He began His earthly ministry (cp Mt 4:13-17; 10:1-8; 12:22-28; Lk 17:20-21). Kingdom of Heaven and Kingdom of God mean the same – the terms are interchangeable (cp Mt 19:23-24). The Kingdom of Heaven is both present and future. The professing church is the visible manifestation of the kingdom in its present earthly aspect. The kingdom works in the world through the church, bringing to all who will receive it the blessings of God’s rule. However, the church only represents those who belong to Christ, whereas the kingdom is the whole of God’s redeeming activity in Christ in the world. It takes in the whole of human society. The requirements for entrance into the kingdom is repentance from sin and being born again (cp Mt 3:2; Mk 1:14-15; Jn 3:3-5). The kingdom will continue in its present earthly aspect until Christ’s second coming, when the wicked will be cast into the Lake of Fire and the righteous will rule and reign with Christ in the future eternal kingdom (cp Mt 13:47-50; 2Ti 2:11; 2Pe 1:11).
| + | |
| − | See also comments on Lk 17:20-21
| + | |
| | | | |
| − | '''<div id="3:1-6 What is the difference between John’s baptism and the baptism commanded by Jesus?">3:1-6 What is the difference between John’s baptism and the baptism commanded by Jesus?<div>'''
| + | Although Jesus was John’s second cousin, John did not know that Jesus was the Messiah until God told him prior to Jesus being baptized by John (cp Jn 1:29-34). |
| − | (cp Mt 28:19). The difference between John’s baptism and the baptism commanded by Jesus lies in Jesus Himself and how God’s redemptive plan is fulfilled in Him. Neither John nor those he baptized knew anything of this. John only knew that in his baptism he was preparing the way for the one from God (cp Mt 3:2-5 with Isa 40:3;Mal 3:1; Mk 1:1-5; Lk 3:1-6; 7:24-29; Jn 1:19-28). John did not even know that the one from God was Jesus until Jesus came to him to be baptized (cp Mt 3:13-17; Jn 1:19-34). In the baptism Jesus commanded repentant sinners identify with Jesus. Being baptized is their pledge of a good conscience toward God – a conscience reconciled to God by their new-found faith in the resurrected Christ who died for them, and the salvation benefits He has purchased for them with His blood (cp 1Pe 3:18-22). Those who John baptized had no one to identify with – they knew nothing of God’s plan of redemption or the Saviour in whom it was fulfilled. That is why they all had to be baptized again after they heard how God’s plan was fulfilled in Christ, and they had received Him as their Saviour (cp Ac 2:22-24, 29-33, 36-39; 19:1-5). See also comments on Mt 3:1, 1Pe 3:20-21,
| + | |
| | | | |
| − | '''<div id="3:10 What is John referring to here?">3:10 What is John referring to here?<div>'''
| + | John was beheaded by King Herod (cp Mt 14:1-11). See also comments on Mt 3:1-6, 3:13-15. |
| − | Here John warns of Divine judgment in the earth with the coming of Christ. Christ’s coming would test all men. Those who do not bear fruit for God’s Eternal Kingdom will be cast into Hell, just as a tree that does not bear fruit is cut down and cast into the fire to be burnt up. This points to the Great White Throne Judgment at the end of Christ’s Millennial – one thousand years – reign, when the ungodly will all be judged and cast into the Lake of Fire (cp Mt 3:8, 12, 13:24-30, 36-43, 47-50 with Rev 20:11-15). See also comments on Mt 7:21, 10:32-33, 13:24-30, 13:47-50, 25:14-30; Lk 19:11-27; Jn 15:2, 15:4-6, 15:16; Rev 20:15,
| + | |
| | | | |
| − | '''<div id="3:11 What does being baptised with the Holy Ghost and fire mean?">3:11 What does being baptized with the Holy Ghost and fire mean?<div>'''
| + | [[3:1-3 What is the Kingdom of Heaven?]] |
| − | Firstly, being baptized with, in, into and unto, all refer to the same thing. It is the element one is baptized with, in, into and unto that determines what type of baptism it is. Many sincere Christians believe that all repentant sinners are baptized with the Holy Spirit when they receive Christ as their Saviour, but that is not correct. At that time they are baptized into Christ and into His body, the church (cp Ro 6:1-10; 1Cor 12:12-14; Ga 3:26-28; Eph 4:1-6; Col 2:8-13; 3:1-3). All these scriptures refer to the work of the Holy Spirit. He unites repentant sinners with Christ as members of His church upon their conversion to Christ. This is how the church is constituted, but it is not what is meant by being baptized with the Holy Ghost. Being baptized with the Holy Ghost refers to the empowering of the Holy Spirit for service, which Jesus has promised to every believer (cp Lk 11:9-13; Jn 7:37-39; 14:12, 16-17, 26; 15:26; 16:7-15; Ac 1:1-8; 2:36-39;). It is Jesus Himself who does this baptizing (cp Mt 3:11; Mk 1:8; Lk 3:16, 24:49; Jn 1:33-34; 16:7-15; Ac 2:32-33). The baptism with the Holy Spirit is generally received subsequent to salvation (cp Acts 8:14-17; 19:1-6). However, it can also be received concurrently with salvation (cp Mt 10:44-46). Here, while Peter was still sharing the gospel with Cornelius, he and all his kinsmen and friends who were with him got saved and were immediately baptized with the Holy Spirit – God did a sovereign work in their midst (cp Mt 3:11:1-18 esp Mt 3:14). The evidence that one is baptized with the Holy Spirit is that he or she will talk in tongues. This is confirmed many times in scripture (cp Joel 2:28-29 with Mk 16:17; Ac 2:1-4, 14-18; 8:18-21; 10:45-46; 19:6).
| + | |
| | | | |
| − | The word matter in Ac 8:21 is from the Greek word logos which means something said, utterance, word, speech, Divine expression. Simon heard those believers talking in tongues as they were baptized with the Holy Spirit – that is why he wanted to buy the power of the Holy Spirit. These scriptures all teach that speaking in tongues is the sure evidence of being baptized with the Spirit. If there are no tongues spoken, then there has been no baptism with the Spirit. It is as simple as that, otherwise those scriptures are all meaningless. Now to see what the baptism with “fire” which John the Baptist also refers to in Mt 3:11 is about (cp Mt 3:11). There are many contrasting views among Christians as to what this fire is. Some believe it refers to God’s judgement those who reject Jesus will receive in contrast to the baptism with the Holy Ghost given to the righteous. They use Mt 3:10, 12 and Lk 3:8-9, 17 to support this view (cp Mt 3:10, 12; Lk 3:8-9, 17). Others believe it refers to the purifying and refining work of the Holy Spirit, convicting believers of sin and righteousness.
| + | ''Back to [[Matthew Study]]'' |
| − | | + | |
| − | They use Jn 16:7-11 to support this view (cp Zech 13:9, Mal 3:2-3; Jn 16:7-11). Still others believe that it is an extended reference to the empowering of believers by the Holy Spirit for service. They use Jn 7:37-39 to support this view (cp Jn 7:37-39). The analogy of “rivers of living water” in V38 teaches us that believers will have unlimited power to do the work of God through the empowering of the Holy spirit; which is what Jesus promises believers right throughout scripture (cp Mk 16:16-18; Jn 14:12-14;Ac 1:8; 1Cor 2:1-4). The third view is preferred in light of the cloven tongues like as of fire on the day of Pentecost that sat upon each of the disciples signifying their empowering for service. This also conforms to what Jesus told the disciples would happen in Lk 24:1 all; and Ac 1:1 all; (cp Lk 12:49; 24:49; Ac 1:1-8). See also comments on Lk 12:49, Jn 16:7-15; Ac 1:8, 2:1-4 (a), Ac 2:1-4 (b)
| + | |
| − | | + | |
| − | '''<div id="3:13-15 Why did Jesus who knew no sin get baptised by John?">3:13-15 Why did Jesus who knew no sin get baptized by John?<div>''' | + | |
| − | John’s baptism was a baptism of repentance, signifying confession of sin by those who took part in it, and commitment to a holy life in anticipation of the coming Messiah for whom John was preparing the way (cp Mt 3:1-11; Ac 19:1-5). John only knew that Jesus was the Messiah after God told him (cp Jn 1:19-34). John knew that Jesus did not need to be baptized for the remission of sins, as Mt 3:14 clearly shows (cp 3:14). Jesus was sinless (cp 2Cor 5:21; He 4:15; 7:26; 1Jn 3:5), but He insisted that John baptize Him “to fulfill all righteousness” (cp Mt 3:15). Jesus got baptized to be identified with sinners – “He was numbered with the transgressors” (cpIsa 53:12). Jesus was to fulfill all righteousness by bearing the curse of the law for those who did sin, and He took His place with sinners in John’s baptism as the pledge that He was ready to go down into death for them (cp Ro 5:8-10; Ga 3:13). John’s baptism unto repentance is not the same as the baptism instituted by Jesus (cp Mt 28:19). This baptism is the repentant sinners’ pledge of a good conscience toward God – a conscience reconciled to God by their new found faith in the resurrected Christ and the salvation benefits He has purchased for them with His blood (cp 1Pe 3:18-21). See also comments on Mt 3:1, 3:1-6; 1Pe 3:20-21
| + | |
| − | | + | |
| − | '''<div id="3:16-17 What is the significance of Father, Son and Holy Spirit being represented here?">3:16-17 What is the significance of Father, Son and Holy Spirit being represented here?<div>''' | + | |
| − | (cp also Mk 1:9-11; Lk 3:21-22; Jn 1:29-34). Here we see clearly represented for the first time in scripture the three distinct and separate co-equal members of the Godhead of Christianity. God the Father is represented by the voice from heaven, God the Son is Jesus, and God the Holy Spirit is represented by the dove. This teaching of a triune God or three-in-one Godhead, is called the doctrine of the Trinity. It is a core truth of the Christian faith, and is central to an understanding of biblical revelation and the message of the gospel.
| + | |
| − | | + | |
| − | It should be noted here before proceeding any further that although there is a plurality of persons in the Godhead (cp 1Cor 12:4-6; 2Cor 13:14; Eph 2:17-18; 4:4-6; 2Th 2:13-14), they all function as one (cp 1Jn 5:6-7). One here means one in unity, not in number (cp Jn 17:5, 21-24). This oneness, while clearly emphasizing the plurality of persons in the Godhead, is plainly expressed in the baptismal formula Jesus gave to the church before being taken up to heaven (cp Mt 28:19). Name here is singular, proving the oneness in unity of all three members of the Godhead it includes, even though each one individually is God. The Father is God (cp Ro 1:7; 1Cor 8:6). The Son is God (cp Isa 7:14 and 9:6 with Mt 1:23; Jn 1:1-2; 10:30; 20:26-28; 1Cor 15:45-47; Php 2:5-8; 1Ti 3:16; Tit 2:13; He 1:8; 1Jn 5:20). The Holy Spirit is God (cp Isa 6:8-11 with Ac 28:25-28; Ac 5:3-4; 1Cor 2:10-12; 3:16; 2Cor 3:17-18; He 9:14). Clearly those scriptures all establish the validity of the doctrine of the Trinity.
| + | |
| − | | + | |
| − | Although the word Trinity is not found in scripture, it is not crucial to sound Christian doctrine that the word defining it is not scriptural. What is crucial is that the doctrine itself stresses its authority in scripture. The doctrine of the Trinity does this perfectly. In fact the New Testament church was founded on this teaching (cp Ac 2:32-33;1Pe 1:2).
| + | |
| − | | + | |
| − | The doctrine of the Trinity is not a new revelation found only in the New Testament. It is a progressive revelation which underlies the whole teaching of scripture from the very first verse in the bible (cp Gen 1:1). The very first verse in the bible indicates that a plurality of persons exist in the Godhead because God is the Hebrew word elohim, which is a plural noun. Its significance becomes more evident as we read further (cp Mt 3:26: 3:22; 11:6-7; Isa 6:8). These all stress a plurality of persons in the Godhead (cp also Jn 14:23). Elohim is used over two thousand, seven hundred times in the Old Testament proving that many times that there is more than one person in the Godhead (cp Nu 21:4-9 with 1Cor 10:9; Psa 45:6-7 with He 1:8-12; Isa 6:1-5 with Jn 12:37-41; Mic 5:2; Zech 12:8-10; Jn 1:1-2; 3:13; 8:56-58; 17:5, 21-24; Ac 20:28; Ro 9:5; Php 2:5-8; Col 2:8-10; 1Ti 3:16; Tit 2:13; 2Pe 1:1-2; 1Jn 1:1-2; 3:16; Rev 1:1, 8, 11, 17-18; 2:8; 3:14; 21:6; 22:13, 16).
| + | |
| − | | + | |
| − | Every one of those scriptures teaches that the pre-incarnate Jesus always existed as God. He was an equal member of the Godhead from all eternity. He is also seen in His pre-incarnate state many times in the Old Testament as the Angel of the Lord. In most of the Old Testament scriptures the Angel of (from) the Lord (Jehovah) is regarded as Deity, yet is distinguished from Jehovah, proving that the members of the Godhead are separate and distinct persons (cp Ex 23:20-23). The Angel of Jehovah is one person in the Godhead, and Jehovah who sent Him is another. As the Angel of the Lord, the pre-incarnate Jesus spoke to Hagar, after Sarah cast her out (cp Gen 16:7-13; 21:17-18). The pre-incarnate Jesus was one of the three angels who visited Abraham and rained fire and brimstone on Sodom and Gomorrah (cp Gen 18:1-5, 9-22; 19:24). Both the Angel of the Lord and the Lord in heaven here are Jehovah (God). One Jehovah on earth rained down fire and brimstone upon Sodom and Gomorrah from the other Jehovah in heaven. The pre-incarnate Jesus as the Angel of the Lord also wrestled with Jacob (cp Gen 32:24-30 with Hos 12:2-5). He spoke to Moses out of the burning bush (cp Ex 3:1-14 with Lk 20:37 and Ac 7:30-38). He was the pillar of cloud by day and the pillar of fire by night that guided the Israelites from Egypt to Canaan (cp Ex 13:21-22 with 14:19-20, 24). He stood in the way of Balaam and made his donkey speak (cp Nu 22:22-35, 38). He was the Captain of the Host of the Lord who instructed Joshua how to destroy Jericho (cp Josh 5:13-6:5). He enlisted Gideon to free the Israelites from the Midianites (cp Judg 6:11-24). He was the fourth man with Shadrach, Meshach and Abednego in the fiery furnace (cp Dan 3:8-28). The pre-incarnate Jesus was also the Angel of the Lord on the red horse in Zechariah (cp Zech 1:7-21; 2:1-13; 3:1-10; 4:5-6; 13:7). In 13:7 the Lord of Hosts calls the Angel of the Lord “my fellow”, which means fellow-God, which proves that the pre-incarnate Jesus was a fellow-God, co-equal in the Godhead with Jehovah.
| + | |
| − | | + | |
| − | Lesser known as an equal member of the Godhead from all eternity is the Holy Spirit. His works are not as visibly prominent in scripture as that of Jesus and the Father, and therefore He is the least understood member of the Godhead by Christians. It is vitally important though that we be very clear in our minds of His Deity and co-equality with both Jesus and the Father in the Godhead. In New Testament teaching the work of the Holy Spirit is to glorify Jesus (cp Jn 14:15-18; 16:7-15).
| + | |
| − | | + | |
| − | Nevertheless He is still God as we saw earlier in the study in Isa 6:8, Ac 28:25-26 and 5:3-4 for instance. Let us look at those scriptures again (cp in Isa 6:8-11 with Ac 28:25-28; Ac 5:3-4). God the Father, God the Son, and God the Holy Spirit all had a role in creation (cp Gen 1:1-2; Psa 90:2; 102:25-27; Jn 1:2, 8-12; Eph 3:9; Col 1:16-17; He 1:2, 8-12; 11:3; Rev 3:14; 4:11). The three-in-one Godhead is plainly evident in all those scriptures: creation is from the Father, through the Son, by the Holy Spirit. Salvation also portrays the work of the Trinity: the Father sent the Son to accomplish His redemptive plan, and the Father and the Son sent the Holy Spirit to convict sinners of their need of redemption (cp Jn 14:15-18, 26; 15:26-27; 16:5, 7-11, 13-15, 28; 17:1-8, 18, 20-26). The gifts of the Spirit and administrations of the church also portray the work of the Trinity (cp 1Cor 12:1-6). Other scriptures proving the Deity of the Holy Spirit and His co-equality with both the Father and the Son in the Godhead are as follows (cp Isa 11:1-5; 42:1-7; 48:16-17; 59:20-21; 61:1-2; 63:1-14; 1Cor 6:11).
| + | |
| − | | + | |
| − | We need now to look at some scriptures used by those who reject the doctrine of the Trinity and deny the Deity of Jesus and the Holy Spirit both (cp Deut 6:4; Isa 44:6-8; 45:21-22; Hos 13:4; Mk 12:29; 1Cor 8:6; Eph 4:6; Jas 2:19). The emphasis on all these scriptures is that God is one. Those who use these scriptures to deny the Deity of both Jesus and the Holy Spirit believe that because a singular pronoun – one – has been used here with the word God that it means there is only one member in the Godhead – God the Father.
| + | |
| − | | + | |
| − | They have completely ignored all the other scriptures that prove Jesus and the Holy Spirit are co-equal with the Father in the Godhead. Here again one means one in unity, not in number, because the word God is still a plural noun. God is merely contrasting Himself with idols in the Old Testament scriptures and He is still the same God in the New Testament (cp Deut 6:14-15; Isa 44:9-11; 46:1-4; Hos 13:1-3). If there is a plurality of persons in the Godhead in the Old Testament, so too there is a plurality of persons in the Godhead in the New Testament, as this study clearly shows. The doctrine of the Trinity is irrefutable and those who reject it will forfeit their salvation (cp Jn 5:22-23; 14:6; 1Jn 2:22-23; 5:10-12).
| + | |
| − | | + | |
| − | See also comments on Mt 1:18-21, Lk 1:35 (B), Jn 1:1, 5:16-23, 12:41, Ac 13:33, 20:28, Php 2:5-8, Col 2:9, 1Ti 3:16, He 1:5, 5:5, 1Jn 5:6-9, Rev 1:8.
| + | |
John the Baptist was the forerunner of Jesus, sent by God to prepare the way for the coming of Messiah (cp Isa 40:3-5; Mal 3:1 with Mt 3:3; 11:7-15; Mk 1:1-8; Lk 3:1-6;Jn 1:6-9).
John was the son of Zechariah, a priest in the temple, and Elizabeth, Jesus’ mother Mary’s cousin (cp Lk 1:5-17, 36-44; 57).
Although Jesus was John’s second cousin, John did not know that Jesus was the Messiah until God told him prior to Jesus being baptized by John (cp Jn 1:29-34).
John was beheaded by King Herod (cp Mt 14:1-11). See also comments on Mt 3:1-6, 3:13-15.
