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Charles Spurgeon · Citado em PreceptAustin

Mateus 3

Spurgeon wrote that "Repentance and faith must go together to complete each other. I compare them to a door and its post. Repentance is the door which shuts out sin, but faith is the post on which its hinges are fixed. A door without a doorpost to hang on is not a door at all, while a doorpost without the door hanging on it is of no value whatever. What God hath joined together let no man put asunder, and these two he has made inseparable—repentance and faith) J C

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Spurgeon added "“Lord, let not my meat, my drink, or garments, hinder me in thy work!” Is there something trivial and/or external hindering you for following your calling by the Lord, for as Peter said "each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. (1 Pe 4:10-11+ cf Eph 2:10+). A Yummy Wild Locust And his food was locusts and wild honey - John's diet was nutritious and the price was right in the wilderness. Click the locust above to make him big and somewhat intimidating. I wonder if John ate "kosher locusts?" Leviticus had put the stamp of approval on locusts declaring "These of them you may eat: the locust in its kinds, and the devastating locust in its kinds, and the cricket in its kinds, and the grasshopper in its kinds." (Lev 11:22+) One commentator says modern Bedouins still wear camel hair garments and eat locusts (grasshoppers). Wild honey could be found in abundance, made by the wild bees who nested in the clefts of rocks and in the trees of the valley. Honey is mentioned several times in the OT (Gen 43:11; Exod 3:8; Deut 32:13; Jdg 14:8; 1 Sam 14:25; Ps 81:16; Ezek 27:17) Broadus - The law of Moses (Lev. 11:22) allowed locusts, at least of certain kinds, to be eaten; and a treatise in the Talmud copiously discusses the marks by which ‘clean’ locusts might be distinguished. To eat these is still common in the East among the poor. The heads, legs, and wings being removed, they are boiled, stewed, or roasted, and sometimes dressed with butter. They are eaten both fresh, and dried, or salted. They are very different from what we call locusts. (Matthew 3 Commentary) THOUGHT - And just in case you are wondering wild honey is basically devoid of protein, so John would have had to depend solely on his locust intake. "The protein content in fresh weight is between 13–28 g/100g for adult locust, 14–18 g/100g for larvae, as compared to 19–26 g/100g for beef." So let's say an average male needs about 60 grams of protein per day and the average locust weighs 2 grams which means John would have had to eat about 100 fresh locusts each day to achieve his minimum daily requirement for protein! Wikipedia on locusts as food - Locusts are edible insects. Several cultures throughout the world consume insects, and locusts are considered a delicacy and eaten in many African, Middle Eastern, and Asian countries. They have been used as food throughout history. They can be cooked in many ways, but are often fried, smoked, or dried. Bruce Barton - BEING WEIRD - John’s appearance and lifestyle dramatically contrasted with the people of his day. He looked and lived as he did both out of necessity and to further demonstrate his message. Some people go to great extremes today to demonstrate their loyalty to sports teams: They buy jackets, license plates, ties, and collectibles. Since the days of the early church, faithful Christians have shown loyalty in many ways. Some have adopted clothes and eating habits similar to John’s. Some have tried to imitate Peter or other early Christian leaders. Today, with so much loyalty evident on any city block (just count the baseball caps), Christians need “caps” to show their commitment to Jesus. And the Bible suggests the most important emblems: attitudes like loving others, being hopeful under stress, and trusting in God for daily needs. Badges like these show others how faith in the living God makes a difference in your life. What loyalties does your life portray? (Life Application Commentary) Related Resource: What is the Christian view of asceticism / monasticism? Matthew 3:5 Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; NET Matthew 3:5 Then people from Jerusalem, as well as all Judea and all the region around the Jordan, were going out to him, GNT Matthew 3:5 τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου, NLT Matthew 3:5 People from Jerusalem and from all of Judea and all over the Jordan Valley went out to see and hear John. KJV Matthew 3:5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, ESV Matthew 3:5 Then Jerusalem and all Judea and all the region about the Jordan were going out to him, NIV Matthew 3:5 People went out to him from Jerusalem and all Judea and the whole region of the Jordan. ASV Matthew 3:5 Then went out unto him Jerusalem, and all Judaea, and all the region round about the Jordan; CSB Matthew 3:5 Then people from Jerusalem, all Judea, and all the vicinity of the Jordan were flocking to him, NKJ Matthew 3:5 Then Jerusalem, all Judea, and all the region around the Jordan went out to him NRS Matthew 3:5 Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, YLT Matthew 3:5 Then were going forth unto him Jerusalem, and all Judea, and all the region round about the Jordan, NAB Matthew 3:5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him NJB Matthew 3:5 Then Jerusalem and all Judaea and the whole Jordan district made their way to him, GWN Matthew 3:5 Jerusalem, all Judea, and the whole Jordan Valley went to him. Mt 4:25 11:7-12 Mk 1:5 Lu 3:7 16:16 Joh 3:23 5:35 Matthew 3 Resources - Multiple Sermons and Commentaries A POPULAR PROPHET Then (tote) is a favorite term of Matthew to mark transition, here marking resumption of John's presentation to the public, which he had alluded to in Mt 3:1 declaring "John the Baptist came, preaching in the wilderness of Judea." John's topic is not Jerusalem was going out to him, and all Judea and all the district around the Jordan - Jerusalem and all are both hyperbole (exaggeration for effect) but in any event clearly they were coming in droves, so to speak! (cf "the whole city" in Mt 8:34). The phrase all the district around the Jordan means both sides of the Jordan River. Why did John elicit such a response? As Matthew says later in his Gospel the people "all regard John as a prophet." (Mt 21:26) And Israel had been without a prophet since Malachi, and so many responded because they knew that a prophet came with a message from God. Who wouldn't want to hear a man with a message from God? Little did they know that this message would be a call to repent from their sins! The verb going out is imperfect tense which vividly pictures a steady stream of men and women going out to him. While we cannot know how many in Israel came out, some commentators have estimated that at least a million people came to see and hear him! John did not use nor need slick marketing techniques to draw a crowd. John was not motivated by the spirit of the age (like so many are today), but by the Spirit of all ages ("eternal Spirit" Heb 9:14+). He was a Spirit filled prophet with an urgent message to a people dead in their trespasses and sins. John's striking presence and stern proclamation elicited quite a response among the Jews. As noted above, it would take about a day to reach John from Jerusalem, indicating they were very motivated to make this trip into an arid, barren place (with snakes)! As John

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Spurgeon - The people were expecting a Messiah, and so they went en masse to John as soon as his shrill voice had startled the solitudes. (Matthew Commentary) And perhaps John became a bit too popular for the likes of jealous King Herod. The Jewish historian Josephus writes "Now, when [many] others came in crowds about him, for they were greatly moved by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death." (Antiquities 18.5.2). Josephus actually wrote more about John the Baptist than he did about Jesus. The influence of John the Baptist is evident decades after his ministry began, as seen in Acts 18:25 and Acts 19:3. J C

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Spurgeon - The “Confessing their sins” which went with baptism in Jordan gave it its meaning. Apart from the acknowledgment of guilt, it would have been a mere bathing of the person without spiritual significance; but the confession which went with it made it an instructive sign. John must have inwardly wondered to see the multitudes come; but his chief thought ran forward to his coming Lord. He thought more of him than of “all Judæa.”(Matthew Commentary) Confessed their sins - To confess one’s sins, as they were being baptized, is to agree with God about them. John baptized no one who did not confess and repent of his sins. The word “confess” (below) is a compound word meaning “to speak the same thing that another speaks,” thus, “to agree with.” Thus, confession of sin is more than a mere acknowledgment of sin in one's life. It is agreeing with God as to all the implications that enter into the fact that one has sinned. It is looking at sin from God’s point of view, and acting accordingly (repenting of it!) -- putting away of the sin, determining to be done with that sin, something that can only be done in reliance on the Holy Spirit. Our natural man does not truly want to confess or repent. We have to submit to the energizing effect of the indwelling Spirit to give us the desire (to confess) and the power (to follow through) (Php 2:13NLT+). Confessing (present tense, middle voice) (1843)(exomologeo from ek - wholly out from or ex = out or intensify meaning [implies full, frank, open confession, openly or publicly] of homologeo - to say the same thing about from homos = same + lego = speak) means to speak the same thing that another speaks, to fully agree with someone else in this case agreeing with God that they missed the mark (sinned). THOUGHT - Remember that for believers confession is not just acknowledging our sin against God, but is agreeing with God about the evil of our sin and expressing a desire to "throw off our old sinful nature and our former way of life, which is (being) corrupted by lust and deception (and) instead let the Spirit (continually) renew your thoughts and attitudes." (Eph 4:22-23NLT+). Hiebert notes that exomologeo is literally confessing out, which pictures the openness and fullness of their confession. "It was a public acknowledgment of sins, although certainly not in full, colorful detail. Confessing basically means “speaking the same thing.” They openly agreed with the divine verdict concerning their deeds. True confession implies our willingness to call our sins by the name that God gives them." (Commentary) The question arises as to whether those being baptized by John were genuinely saved? The short answer is not necessarily. Probably most were not genuinely saved. See the following explanations. Darrell Bock helps us understand John's baptism of repentance for the forgiveness of sins - The final characteristic mentioned about this baptism is its goal. It is directed toward, (eis, for), the forgiveness of sins. This statement could be read to suggest that some type of total forgiveness and efficacy is found in John’s baptism that makes the experience one of “becoming saved.” However, this understanding reads back more into the event than the time of the event and the presentation of Luke will allow. John is a preparatory figure (Lk 1:17+ ="It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.”, Luke 1:76–77+; Schürmann 1969: 154–57). He prepares a people for God. Most importantly, John says that his baptism is nothing compared to the baptism that the Mightier One brings (Lk 3:16+). So John’s baptism is a prophetic eschatological washing; that is, it is a baptism of promise that looks to the greater baptism of the Spirit (Schürmann 1969: 158–60). It points forward to the cleansing that comes to those who respond to Messiah’s offer with faith. This association of Spirit and cleansing was mentioned in the OT (Ezek. 36:25–27+; Zech. 13:1+). The washing in the Jordan adds symbolism, picturing either repentance (Isa. 1:16–17+; Jer. 4:14) or divine cleansing (Ps. 51:7–9+; Isa. 4:2–6+; Ezek. 37:23+; Jer. 33:8+) or, perhaps, both (Nolland 1989: 141). If there be any doubt that Luke understands John in this prophetic and eschatological fashion, a glance at Acts 19:1–10+ ends any such uncertainty. Disciples who know only of John are to accept immediately the baptism tied to Jesus. Acts 19:4+ makes it clear that John’s baptism is not complete in itself, but points to faith in Jesus (also Acts 13:24+). Thus, John’s baptism represented for its precross Israelite audience a commitment to a new approach to God resulting in a life of fruitfulness for God and expectation of the eschaton....In short, John’s baptism was a step on the way to the Promised One’s forgiveness. The repentance in view here will not only make one alter the way one lives, but also will cause one to see “the Mightier One to come” as the promise of God. To submit to this baptism is to confess one’s commitment to this perspective. This is the essence of John’s baptism of repentance for the forgiveness of sins. (Baker Exegetical Commentary-Luke) John

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Spurgeon - It was strange to see the proud Separatists and the sceptical Moralists come to be baptized; and therefore, as a test, John addressed them with scorching words. He saw that they were serpentine in their motives and viperish in their tempers, and so he calls them “Progeny of vipers”: thus would he see whether they were sincere or not. He asks who suggested to them to flee from that wrath of which he was the forerunner, according to the closing words of the Old Testament (Malachi 4:5-6+). This enquiry was not complimentary; but it is no business of the Lord’s servants to make themselves pleasing: they must be faithful, and especially so to the great and learned. Thus faithful was John the Baptist, and he was honoured for it by him that sent him. D A Carson - “Many Pharisees and Sadducees may have come for baptism with the ostentation that characterized their other religious activities … they were showing the world how ready they were for Messiah, though they had not truly repented.” (EBC) He said to them, "You brood of vipers, who warned you to flee - Using the same epithet as Jesus would later use (Mt 12:34, Mt 23:33), John's sarcastic question must have stung these arrogant serpentine ecclesiastics! In a bit of bitter irony, the vipers themselves were stung! What a picture John describes with this warning -- what happens when there is a fire in the desert? The vipers flee from the heat of the fire to take cover in their holes. God's coming wrath would be far worse, beginning with first being cast into Hades (a "place of torment" Lk 16:28+), and ending with Hades being thrown into the Lake of fire and brimstone (Rev 20:15+), where "they will be tormented day and night forever and ever." (Rev 20:10+), Whether this is literal or figurative fire, the effect is to produce eternal torment. John emphasizes this coming wrath of God, a truth which should stir a fear in every human heart and in turn motivate a desire for genuine repentance. Scripture makes figurative use of poisonous snakes and vipers (Dt. 32:33; Isa 59:5; Ps. 140:3) with reference to the wicked. Truth be told, all of us in our natural (unregenerate) state have "the poison of asps (picture) under (our) lips." (Ro 3:13b+, cf Ps 58:3,4) It is also interesting that various politicians and other groups were called “vipers” or “brood of vipers” in Greco-Roman sources (e.g., Aeschylus, Choephori 994; Euripides, Ion 1262). (Evans) Brood (KJV - "generation")(1081)(gennema from gennáo = to give birth to, beget, involving generation from gínomai = to become) is the product of the activity expressed by gennao and thus means that which is born or produced. You brood occurs 4 times - Matt. 3:7; Matt. 12:34; Matt. 23:33; Lk. 3:7. Vipers (2191)(echidna) was an adder or other poisonous snake. Echidna is used four times as a figurative description of people - Pharisees and Sadducees (Mt. 3:7; Mt 12:34; Mt 23:33) and the Jewish crowd (Lk 3:7). Broadus says vipers is "a phrase of reproach, describing them as noxious and odious, and perhaps also as insidious." Echidna is used once of a literal viper (Acts 28:3+). Echidna referred to small poisonous snakes that lived primarily in the desert regions of Palestine and other parts of the eastern Mediterranean. Because they looked like a dried twig when they were still, a person collecting wood for a fire would often pick one up inadvertently and be bitten, as was Paul on the island of Malta (Acts 28:3+). That particular viper was deadly, and when Paul suffered no harm from the bite, the superstitious islanders thought he was a god (Acts 28:3, 6+). Vipers therefore had the understandable reputation for being both deadly and deceitful. "Vipers (e.g., the Nicander’s viper) were commonly believed to eat their way out of their mother’s womb; thus John’s calling the crowd “viper’s offspring” was even nastier than calling them “vipers.” Serpents would flee a burning field." (Craig Keener) ESV note adds that viper was "A general term for any of a number of poisonous snakes in Israel, showing that the people had become the seed of the Serpent (Ge 3:15+)." Warned (5263)(hupodeiknumi from hupo = under + deiknumi = to show) properly to show by placing under (i.e. before) the eyes. Figuratively it means to show or to make known or to point out and is used in a negative sense meaning to warn. Broadus feels that "Warned, is stronger than the original, which signifies to show secretly or partially, and thus to intimate, suggest, indicate, or more generally, to make known." Related Resource: Why did John the Baptist refer to the Pharisees as a brood of vipers? John Broadus on the wrath to come - It was expected among the Jews (as the Book of Enoch shows), that in connection with Messiah’s appearance there would be an outburst of God’s wrath upon his enemies, i. e. upon the Gentiles. But John, in accordance with the whole tenor of his teaching, describes ‘the coming wrath’ as threatening all God’s enemies, including impenitent Jews; and this was already implied in Mal 3 (e.g. “He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness. 4 “Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years." Mal 3:3-4+) and Mal 4 (e.g., "For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer [IMPLICIT = BOTH JEW AND GENTILE] will be chaff; and the day that is coming will set them ablaze,” says the LORD of hosts, “so that it will leave them neither root nor branch.”....3 “You will tread down the wicked, for they will be ashes under the soles of your feet on the day which I am preparing,” says the LORD of hosts." Mal 4:1, 3+)." From the wrath to come - There is another touch of sarcasm, for most the Jews believed in the wrath to come but they falsely believed it was reserved for the pagan, heathen Gentiles! They needed to look in the mirror! Paul described that in contrast to most of the Jews, many of these despised Gentiles had "turned to God from idols to serve a living and true God (PICTURE OF REPENTANCE), and to wait for His Son from heaven (PICTURE OF BRINGING FORTH FRUIT IN KEEPING WITH REPENTANCE), Whom He raised from the dead, that is Jesus, Who rescues (rhuomai = RESCUE FROM DANGER!) us from the wrath to come (present tense)." (1 Th 1:9-10+) Paul's description of the Gentile rescue by Jesus was identical to John's description in this passage, which reads more literally "the (present tense - continually) coming wrath." In short, the picture is that God's wrath is already "on its way!" (cf Jn 3:18+) It is imminent! The present tense is used in a proleptic sense for so certain is the wrath of God to come to pass at some time in the future. This phrase is reminiscent of Romans 1:18+ where Paul writes that "For the wrath (orge) of God is (present tense - continually being) revealed from heaven against all ungodliness and unrighteousness of men who (CONTINUALLY, ACTIVELY, WILLFULLY) suppress the truth in unrighteousness." When the fearful righteous wrath of God comes there will be no place for "vipers" to hide, no place for sinners to slide! (cf Rev 6:15, 16, 17+, Hos 10:8) The only solution is to "Be saved from this perverse generation" (Acts 2:40+) and seek refuge in the Redeemer, "hiding" in Christ (Col 3:3+), believing in His so great a salvation (Heb 2:3+). Considering the fact that Jerusalem would be destroyed some 40 years later, one might think John's warning was about this coming destruction in A D 70. However the wrath to which John refers is far worse than the destruction of Jerusalem, describing the final wrath reserved for every soul whose name is not found written in the Book of Life and thus is thrown into the Lake of Fire. (cf Rev 20:10+ and Rev 20:11-15+) For the Jews another aspect of God's wrath is the coming time of Jacob's trouble (Jer 30:7+), which occurs at the end of this present evil age (Gal 1:4+), in the last 3.5 year period (cf Daniel's Seventieth Week) of indescribably horrendous judgments known as the Great Tribulation in which 2/3's of the world's Jews will "be cut off and perish" (Zechariah 13:8-9+) (For comparison Hitler murdered 1/3 of the world's Jews). Failure to repent will reap God's righteous wrath! Or as someone has quipped "Turn or burn!" (Of course, this is far from a laughing matter!) (See also the dark, dread Day of the Lord a day of doom) The prophet John's warning echoes the language of the Old Testament prophets: Behold, the Day of the Lord is coming, Cruel, with fury and burning anger, To make the land a desolation; And He will exterminate its sinners from it. (Isa. 13:9+); Behold, the name of the LORD comes from a remote place; Burning is His anger and dense is His smoke; His lips are filled with indignation And His tongue is like a consuming fire; (Isa. 30:27); A day of wrath is that day, A day of trouble and distress, A day of destruction and desolation, A day of darkness and gloom, A day of clouds and thick darkness, (Zeph. 1:15). The apostle John describes how to flee from the wrath to come writing “He who believes in the Son has eternal life (PRESENT POSSESSION); but he who does not obey (FAITH THAT BELIEVES OBEYS - FAITH ALONE SAVES BUT THE FAITH THAT TRULY SAVES IS NOT ALONE) the Son will not (ABSOLUTELY NOT) see life (IN CONTEXT ETERNAL LIFE WITH GOD - cf 2 Th 1:8,9), but the wrath of God abides (present tense - continually abiding over his head like the proverbial "Sword of Damocles") on him.” (Jn 3:36+) Wrath (3709)(orge from orgaô = to teem, to swell) conveys the picture of a swelling which eventually bursts, and thus describes an anger that proceeds from one’s settled nature. Orge does not refer to uncontrollable anger to which men are so prone but to God's settled indignation and controlled passionate hostile feeling toward sin in all its various manifestations. Settled indignation means that God’s holiness cannot and will not coexist with sin in any form whatsoever. Orge is not the momentary, emotional, and often uncontrolled anger (thumos) to which human beings are prone. Orge is used primarily of God's holy, righteous wrath but occasionally refers to the wrath of men (see Ephesians 4:31+) Orge refers to to an inner, deep resentment that seethes and smolders. Orge as used of God refers to His constant and controlled indignation toward sin, while thumos (which originally referred to violent movements of air, water, etc., and consequently came to mean “well up” or “boil up”) refers more to a passionate outburst of rage. Thumos type anger represents an agitated, violent anger that rushes forth at a moments notice. As noted the root meaning has to do with moving rapidly and was used of a man’s breathing violently while pursuing an enemy in great rage! You can envision their nostrils flaring! In summary, God’s wrath is His holy hatred of all that is unholy, His righteous indignation at everything that is unrighteous. Uses of orge in the Gospels - Matt. 3:7; Mk. 3:5; Lk. 3:7; Lk. 21:23; Jn. 3:36. THOUGHT - The indescribable horror of God's righteous wrath (one of His divine attributes) which is coming upon all men and women who stubbornly resist His gracious call to "be saved" and remain dead in their trespasses and sins should motivate us who are saved from that wrath to boldly, continually throw out the Gospel life line to those who are perishing (Play and watch Fanny Crosby powerful classic Rescue the Perishing and then do it!). And we can certainly pray for their salvation! I routinely pray for a hidden people group using the Joshua Project's daily reminder and find myself literally overwhelmed by the statistics on many days where the people group is described as having several million eternal souls and NOT A SINGLE BELIEVER is known in all of those millions. This should break our hearts and stimulate us to plead with God for these otherwise eternally doomed souls! If you need so me additional motivation, take some time to study some of the Related Resources below on Eternal Punishment.

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Spurgeon comments "Act as a change of mind would lead you to do: above all, quit the pride in which you enwrap yourselves, and leave the serpent motives which now actuate you. Lord, save us from a fruitless repentance, which would be only an aggravation of our previous sins." This bold challenge to the religious leaders, the very Jews who held themselves up as lights to the laity, is more evidence that John carried out his ministry, not in reliance upon his natural strength, but as a man continually filled with the Spirit (cf call on every believer - Eph 5:18) and thus in complete dependence on the supernatural power the Spirit Who enabled him to bear fruit, one of the fruits being "holy boldness," with no fear of serpentine men (Pr 29:25) nor of their possible vindictive reprisals! Therefore - (term of conclusion) - As Broadus explains "Therefore, presents the exhortation as the consequence of what precedes, or is naturally supplied. “As you profess repentance and wish to be baptized, therefore produce fruit worthy of repentance, and thus prove that you really do repent.” This exhortation he might naturally address to all (Luke 3:8), while it was especially appropriate to the Pharisees and Sadducees. It is not probable that he required them to go off and prove their repentance before he could baptize them; he only gave them a special charge." Bear fruit in keeping with repentance - Turn your new way of thinking into a new way of walking. If you truly think differently (repent), then you will walk differently. Jesus (in the context of true/false teachers) referred to the same principle declaring "You will know them by their fruits...every good tree bears good fruit." (Mt 7:16-17+). The upshot is if one's life demonstrates no supernatural fruit, one's repentance is a sham profession not a sure possession! The verb bear is poieo which literally means to make, to do, to accomplish and is in the aorist imperative, so that John is calling for his hearers to do this now, or as the Nike commercial says "Just Do It!" Don't delay. Don't procrastinate. Ultimately the only way to truly obey this command is by the supernatural power of the Spirit, and in this case prior to Pentecost He would not be indwelling the "true repenters," but He would still be empowering them to bear supernatural fruit. In Luke 3 the crowds ask John "What shall we do?" and he answered (giving them a sampling of "good fruit")... And he would answer and say to them, “The man who has two tunics is to share with him who has none; and he who has food is to do likewise.” 12 And some tax collectors also came to be baptized, and they said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than what you have been ordered to.” 14 Some soldiers were questioning him, saying, “And what about us, what shall we do?” And he said to them, “Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages.” (Lk 3:11-14+) Now beloved think about this "fruit" John describes. Every one of us is intrinsically, naturally selfish and self-centered and each of John's descriptions of "fruit" cuts at our innate selfishness! The only One Who can enable us to truly overcome our "gravity of greediness" is the Holy Spirit, either before or after Pentecost! A B Bruce makes an interesting comment that “Anyone can do (poiēsate) acts externally good but only a good man can grow a crop of right acts and habits” (See study of what truly constitutes Good Deeds) Fruit (2590)(karpos) is used in its literal sense to refer to fruit, produce or offspring, and thus describes that which is produced by the inherent energy of a living organism. In the NT the figurative (metaphorical) uses predominate and this is particularly true in the Gospels, where human actions and words are viewed as "spiritual" fruit growing out of a person's essential being or character. Good fruit is the result of reliance on the Good Spirit! Matthew's uses of karpos - Matt. 3:8; Matt. 3:10; Matt. 7:16; Matt. 7:17; Matt. 7:18; Matt. 7:19; Matt. 7:20; Matt. 12:33; Matt. 13:8; Matt. 13:26; Matt. 21:19; Matt. 21:34; Matt. 21:41; Matt. 21:43; Jesus explains good fruit in His parable of the soils “And others fell (Mt 13:19 = "word of the kingdom") on the good soil and yielded a crop (fruit - karpos), some a hundredfold, some sixty, and some thirty. (Mt 13:8) Jesus then explained the parable stating that “the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.” (Mt 13:23, see Lk 8:15+, Mk 4:20+, Jn 15:5, Jn 15:8) The word in keeping is the adjective áxios which strictly speaking means “bringing into balance” hence describes that which is fitting in the sense that it corresponds to what should be expected. In this case fruit (Spirit wrought good works) serve to authenticate the genuineness of one's repentance. One way to depict the meaning of axios is to draw out a scale as shown below. The fruit should "balance" the "repentance." No fruit, no repentance. Repentance.....................................................Fruit /\ ANOTHER DEPICTION So in the picture of scales imagine the "weight" of your Repentance on one pan, perfectly balanced by the "weight" of the fruit your repentance produces. In keeping (514)(áxios from ágō = to weigh) strictly speaking means bringing up the other beam of the scales. Having the weight of another thing of like value, worth as much. Counterbalancing - weighing as much (of like value, worth as much). Axios means bringing into balance and hence equivalent or equal value/similar worth (Ro 8:18+ = suffering now, glory later, the later far outweighing the former! cf 2 Cor 4:17-18+! Axios in Lxx of Pr 3:15, Pr 8:11 - nothing earthly "balances" heavenly wisdom). There are some in "evangelicalism" who teach that repentance is only a change of mind. The problem with this definition is that has nothing to do with one’s real attitude toward sin and does not necessarily result in any change in lifestyle. If one's life and deeds do not change, one's repentance is counterfeit! Or stated another way true repentance will produce a life-style and behavior that demonstrate the reality of a changed heart. Repentance (3341)(metanoia from meta = after + noéo = to understand) literally means "afterthought" or "to think after" and implies a change of mind. From the NT uses, it is clear that metanoia means however much more than merely a change of one's mind but also includes a complete change of heart, attitude, interest, and direction. Metanoia is a conversion in every sense of the word. Jesus' teaching would support this conclusion for our Lord declared "I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo), than over ninety-nine righteous persons who need no repentance (metanoia)." (Luke 15:7+) Matthew's only other use of metanoia is in Mt 3:11. Matthew 3:9 and do not suppose that you can say to yourselves, 'We have Abraham for our father'; for I say to you that from these stones God is able to raise up children to Abraham. NET Matthew 3:9 and don't think you can say to yourselves, 'We have Abraham as our father.' For I tell you that God can raise up children for Abraham from these stones! GNT Matthew 3:9 καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, Πατέρα ἔχομεν τὸν Ἀβραάμ. λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. NLT Matthew 3:9 Don't just say to each other, 'We're safe, for we are descendants of Abraham.' That means nothing, for I tell you, God can create children of Abraham from these very stones. KJV Matthew 3:9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. ESV Matthew 3:9 And do not presume to say to yourselves, 'We have Abraham as our father,' for I tell you, God is able from these stones to raise up children for Abraham. NIV Matthew 3:9 And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. ASV Matthew 3:9 and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. CSB Matthew 3:9 And don't presume to say to yourselves, 'We have Abraham as our father.' For I tell you that God is able to raise up children for Abraham from these stones! NKJ Matthew 3:9 "and do not think to say to yourselves,`We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones. NRS Matthew 3:9 Do not presume to say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. YLT Matthew 3:9 and do not think to say in yourselves, A father we have -- Abraham, for I say to you, that God is able out of these stones to raise children to Abraham, NAB Matthew 3:9 And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you, God can raise up children to Abraham from these stones. do not suppose - Mk 7:21 Lu 3:8 Lk 5:22 Lk 7:39 Lk 12:17 We have Abraham- Eze 33:24 Lu 16:24 Joh 8:33,39,40,53 Ac 13:26 Ro 4:1,11-16 Ro 9:7,8 Ga 4:22-31 from these stones God is able to raise up children to Abraham - Mt 8:11,12 Lu 19:40 Ac 15:14 Ro 4:17 1Co 1:27,28 Ga 3:27-29 Eph 2:12,13 Matthew 3 Resources - Multiple Sermons and Commentaries DON'T TRUST YOUR ANCESTRAL CREDENTIALS And do not suppose that you can say to yourselves, 'We have Abraham for our father' - John anticipates that they will object to his call for repentance by playing the "ancestor card!" John in effect says don't trust your Jewish heritage! He is countering the prevalent Jewish assumption that just because they had come from the line of Abraham, they had no need to fear the wrath of God and so they were in no danger of going to Hell! This Jewish belief persisted in subsequent generations (and is even held today by many Orthodox Jews!) as shown by the following entry years later in the Mishnah “the disciples of Abraham our father inherit the Garden of Eden and inherit the world to come.” (m. ’Abot 5:22). In sum, John is saying one's Jewishness is not a "fire insurance policy," (so to speak)! This dangerous presumption will bring about definitive punishment! The principle applies to everyone who considers anything "salvific" (church membership, belonging to some other "religion," undergoing water baptism, performing so-called good works, having saved parents, etc, etc) other than belief in Jesus Christ is sadly deceived and surely doomed!

Mateus 3

Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Zodhiates writes that idou is a "demonstrative particle. “Lo and behold!”, serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kai (and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mt 23:34; Lk 13:16; Acts 2:7). (The Complete Word Study Dictionary) Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider 🙏 THOUGHT - Dear reader, have you experienced this "Behold" in your life? If not, then read Acts 4:12, 16:31, Romans 10:9, 10, John 1:12, 13, Ephesians 2:8,9,10 so that you too might "Behold" the glory of the risen Son in your life (see the following comment) and experience a brand new life in Christ. Baker says that behold emphasizes the dramatic aspect of the change in 2Co 5:17 - as if the reader is watching it occur, almost like observing a sunrise (Ed: It is early in the morning as I write this note. I am on the Texas coast overlooking the Gulf of Mexico and the bright orange sun has literally just peeked over the distant horizon of the ocean - and my reaction was literally to stop and behold! And then to praise Him for His glory. Ps 19:1). One minute it is dark and hazy, the next, the sun has popped out and one “beholds” its wonder as it transforms the shimmering landscape (Ed: As I watch the sun slowly rise in over the ocean, the shimmering waves shout out "Glory to God in the highest"!). (Baker, W. R. 2 Corinthians. The College Press NIV commentary. Joplin, MO: College Press Pub) (Bolding added) Matthew uses behold about 62 times out of a total of 162 uses in the NT so he clearly likes this demonstrative particle - Matt. 1:20; Matt. 1:23; Matt. 2:13; Matt. 2:19; Matt. 3:16; Matt. 3:17; Matt. 4:11; Matt. 7:4; Matt. 8:24; Matt. 8:34; Matt. 9:10; Matt. 10:16; Matt. 11:10; Matt. 11:19; Matt. 12:2; Matt. 12:18; Matt. 12:41; Matt. 12:42; Matt. 12:46; Matt. 12:47; Matt. 12:49; Matt. 13:3; Matt. 17:3; Matt. 17:5; Matt. 19:27; Matt. 20:18; Matt. 21:5; Matt. 22:4; Matt. 23:34; Matt. 23:38; Matt. 24:23; Matt. 24:25; Matt. 24:26; Matt. 25:6; Matt. 26:45; Matt. 26:46; Matt. 26:47; Matt. 26:51; Matt. 27:51; Matt. 28:2; Matt. 28:7; Matt. 28:9; Matt. 28:20; MORE DISCUSSION OF THE HOLY SPIRIT IN JESUS' MINISTRY AND OUR NEED FOR THE SAME POWER - In the schematic below Jesus came (incarnation and first 30 years basically in seclusion) and then came to the Jordan to inaugurate His 3 year public ministry (not specifically shown). The Spirit coming upon Jesus in essence "anointed" Him with the Spirit and with power to successfully carry out his 3 year ministry. Here was the perfect Man presenting us with the perfect pattern to imitate, even as John says "the one who says he abides in Him (CHRIST) ought (MUST) himself walk (LIVE) in the same manner as He walked."(1 Jn 2:6+). How did Jesus walk these 3 years? Filled with the Spirit (cf Lk 4:1+) and with the power of the Spirit (Lk 4:14+). And so just as Jesus' relied wholly on the Holy Spirit for His supernatural ministry, so too all believers must rely on the same Spirit and same power (Acts 1:8+) to live a supernatural life for the glory of God. Note in the schematic when Jesus left (ascension after crucifixion and resurrection), He sent the promise of the Spirit from the Father (Lk 24:49+, cf Jn 14:16-17, Jn 15:26, Jn 16:7, Acts 2:33+) which was dramatically demonstrated at the Feast of Pentecost in Acts 2:1-4ff+. Subsequently the reception of the Spirit and power is the experience of every believer at the moment of conversion (cf Ro 8:9+, 1 Cor 12:13). See more discussion of this critically important Biblical truth - The Holy Spirit-Walking Like Jesus Walked! and A Spirit Filled Church. THOUGHT - Are you trying to live the Christian life in your own (old) natural power, or the Spirit's (new) supernatural power? Are you attempting to fulfill your ministry in your power or in reliance on His power? The former leads to utter futility, the latter to unbelievable fruitfulness! HERETICAL ERROR -