Mateus 3
William Hendriksen · Citado em PreceptAustin
Mateus 3
Hendriksen comments that "If John, like Jesus (Luke 3:23), was about thirty years of age when he made his first public appearance, then, since the Baptist was about six months older than Jesus (Luke 1:26, 36), and since Jesus probably began his ministry in late A.D. 26 or early 27, it was likely during the summer of that same year that John had begun to address the multitudes." (BORROW BNTC-Matthew page 196) The immediately preceding passage in Matthew 2:23+ says Jesus "came and lived in a city called Nazareth." So Matthew skips over the childhood and young adulthood of Jesus and begins chapter 3 "in those days" which would be be almost 30 years after the end of chapter 2. Came (see full note below) is the idea of he came onto the public scene and what a scene he made - suddenly appearing, strangely dressed, strange diet, strong preaching and calling Jews to be baptized (something usually done for only Gentile proselytes). Came "is the historical present and calls for a vivid imagination on the part of the reader." (Robertson) The historical present describes a past event as though it were actually taking place: e.g., "they spoke to him about her" (Mark 1:30). Here the present is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences such as "then he says to me". The Gospel of Mark frequently uses historical present - see peculiarities of Mark. Matthew wants us to picture John coming forward, making his dramatic appearance on the desert stage! Darrell Bock on John the Baptist - Luke 3:1–20+ contains much uniquely Lucan material. Only Luke details the content of John the Baptist’s teaching (Luke 3:10–14+). Only Luke cites Isa. 40:4–5 (Luke 3:4–6+). The lengthened citation (Matthew and Mark cite only Isa. 40:3) means that Jesus’ coming offers the opportunity of salvation for all. Only Luke mentions the imprisonment of John so early in the account (Luke 3:19–20). But there are also traditional materials that have clear parallels elsewhere. The warning about judgment to the Jewish leaders has a clear parallel (Luke 3:7–9+; Matt. 3:7–10). The promise of the Mightier One to come has conceptual parallels (Luke 3:15–17; Matt. 3:11–12; Mark 1:7–8). Both old and fresh material describe John’s ministry of preparation....This pericope (Lk 3:1-6+) has a twofold purpose: to place Jesus’ ministry in the midst of world history (Lk 3:1–2a+) and to set the ministry of John the Baptist in the midst of OT hope (Lk 3:4–6+). The word of God comes to John in the wilderness as his ministry renews God’s direct activity for people (Lk 3:2b–3). By beginning in the wilderness, the account picks up where the infancy section left off with John (Lk 1:80+)....External ancient sources testify to the existence of John the Baptist. Josephus makes explicit mention of him (ED: see interesting discussion of John the Baptist and Josephus). As Fitzmyer (1981: 451) notes, there is no contradiction between the portrait of Josephus and the portrait of the Gospels. Josephus stresses the political fears that John aroused in Herod, while the Gospels focus on his moral preaching, even against the political leadership. (Baker Exegetical Commentary-Luke) Baptist (910)(baptistes from baptizo = to baptize) means one who dips or who baptizes and is always used as the surname of John as the "Baptizer" the forerunner of Messiah. Matt. 3:1; Matt. 11:11; Matt. 11:12; Matt. 14:2; Matt. 14:8; Matt. 16:14; Matt. 17:13; Mk. 6:25; Mk. 8:28; Lk. 7:20; Lk. 7:33; Lk. 9:19. Not used in the Septuagint. As noted Jews had the rite of baptism for Gentile proselytes, so here we see John in essence treating the Jews as Gentiles! John is a bold because he is filled with the Spirit Who enables bold declaration! John the Baptist - The NAS uses this specific designation 15x and all but 3 use the noun baptistes with 3 in Mark using the verb baptizo- Matt. 3:1; Matt. 11:11; Matt. 11:12; Matt. 14:2; Matt. 14:8; Matt. 16:14; Matt. 17:13; Mk. 1:4 (baptizo); Mk. 6:14 (baptizo); Mk. 6:24 (baptizo); Mk. 6:25; Mk. 8:28; Lk. 7:20; Lk. 7:33; Lk. 9:19 Came (3854)(paraginomai from para = beside + ginomai = to come to exist) means literally to become near and hence to come on the scene with various nuances - (1) most commonly it means to come or arrive at a place, reach a place, be present. BDAG adds "to be in movement so as to be present at a particular place" It often indicated an official arrival as the magi in Mt 2:1 (e.g., Mt 3:13; Mk 14:43, Lk 7:4, 20, Lk 8:19, Lk 11:6; Lk 22:52; Ac 9:26, 39; Acts 13:14; Acts 15:4; Acts 20:18; Acts 24:17, 24; 1 Cor 16:3); (2) to make a public appearance, show up publicly at a place; the arrival or public appearance of an official personage (Mt 3:1, Lk 12:51 = "Do you suppose that I came to grant peace on earth?", Heb 9:11 = "when Christ appeared as a high priest of the good things to come"); (3) stand by, to come to the aid of (2 Ti 4:16). (4) To come against someone usually with a hostile purpose ("who had come" and "against" = epi - upon - Lk 22:52). Paraginomai 36x in 36v - Matt. 2:1; Matt. 3:1; Matt. 3:13; Mk. 14:43; Lk. 7:4; Lk. 7:20; Lk. 8:19; Lk. 11:6; Lk. 12:51; Lk. 14:21; Lk. 19:16; Lk. 22:52; Jn. 3:23; Jn. 8:2; Acts 5:22; Acts 5:25; Acts 9:26; Acts 9:39; Acts 10:33; Acts 11:23; Acts 13:14; Acts 14:27; Acts 15:4; Acts 17:10; Acts 18:27; Acts 20:18; Acts 21:18; Acts 23:16; Acts 23:35; Acts 24:17; Acts 24:24; Acts 25:7; Acts 28:21; 1 Co. 16:3; 2 Tim. 4:16; Heb. 9:11 Paraginomai is common in the Septuagint so the following are only a sample of over 170 uses - Gen. 14:13; Gen. 26:32; Gen. 32:20; Gen. 35:9; Gen. 45:19; Gen. 50:10; Gen. 50:16; Exod. 2:16; Exod. 2:17; Exod. 2:18; Exod. 8:24; Exod. 16:35; Exod. 18:6; Exod. 18:12; Exod. 18:15; Exod. 19:9; Exod. 20:20; Exod. 36:4; Lev. 14:48; Num. 9:6; Num. 10:21; Num. 14:36; Num. 20:5; Num. 20:22; Num. 21:7; Deut. 18:6; Jos. 5:14; Jos. 9:8; Jos. 9:12; Jos. 11:5; Jos. 18:8; Jos. 21:45; Jos. 22:15; Jos. 24:11; Jdg. 5:28; Jdg. 6:5; Jdg. 8:15; Jdg. 9:31; Jdg. 9:37; Jdg. 11:18; Jdg. 13:9; Jdg. 18:2; Jdg. 18:7; Jdg. 18:8; Jdg. 19:10; Jdg. 20:34; Jdg. 21:2; Ruth 1:19; Ruth 1:22 John the Baptist's Ministry - click to enlarge From Holman Bible Atlas (available for purchase in digital or Hardcover) © 1998 B&H Publishing Group used by permission. Please do not reproduce. John's public preaching ended nearly four hundred years of prophetic silence. As Simmons says "In this sense his message and ministry marked the culmination of the law and the prophets, but heralded the inbreaking of the kingdom of God (Matthew 11:12 ; Luke 16:16+). So John was truly a transitional figure, forming the link between the Old and New Testaments. He spans the ages with one foot firmly planted in the Old Testament and the other squarely placed in the New." John
Mateus 3
Hendriksen has a poignant picture of the prophet's preaching - His message was not prolix (unduly prolonged) but pithy, not soothing but soul-searching, not flattering but frightening, at least to considerable degree. He was a preacher of imminent doom (see Mt 3:7, 10), a catastrophe that could be avoided only by a, radical turnabout of mind and heart. The gist of his message is given here in verse 2. (BORROW BNTC-Matthew) Preaching in the wilderness of Judea, saying - Luke 3:2+ says "the Word of God came to John" and presumably this is the Word that he was preaching. All preachers should do the same. Today preachers hear "the Word of God" from the Bible, so any preaching that is not preaching from the Bible is not likely to be a Word from God! With his last words Paul commanded Timothy "Preach the Word." (2 Ti 4:2+). John did not pick the most populous, popular venue for his preaching tour! In fact John almost certainly did not choose, but surrendered to the leading of the Spirit, Who later led Jesus to the wilderness also! Are we willing to go where God sends us, even if it seems to be like a "wilderness" to us? Do we have an Isaiah 6 mentality of “Here am I. Send me!” (Isa 6:8)? On the map above (click to enlarge) the Judean wilderness was the region to the immediate West of the Dead Sea and was an utterly barren desert. John probably preached near the northern end of this region, close to where the Jordan flowed into the Dead Sea (Lk 3:6+). The wilderness was probably a full day’s journey from Jerusalem and certainly would be an unusual location to herald the coming King, but then God's way are not man's ways... “For My thoughts are not your thoughts, Nor are your ways My ways,” declares the LORD. 9 “For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts. 10 “For as the rain and the snow come down from heaven, And do not return there without watering the earth And making it bear and sprout, And furnishing seed to the sower and bread to the eater; 11So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it. (Isaiah 55:8-11). Preaching (proclaiming) (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as the gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! (Think about this in regard to the Gospel of God instead of the decree of a man! cf 1Th 2:13+). He gave the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare add to the message or take away from it. Matthew's uses of kerusso - Matt. 3:1; Matt. 4:17; Matt. 4:23; Matt. 9:35; Matt. 10:7; Matt. 10:27; Matt. 11:1; Matt. 24:14; Matt. 26:13.
Mateus 3
Hendriksen - “Be converted (“Make a complete turnabout in mind and heart.”), for the kingdom of heaven is at hand. (BORROW BNTC-Matthew) NET Matthew 3:2 "Repent, for the kingdom of heaven is near." GNT Matthew 3:2 [καὶ] λέγων, Μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. NLT Matthew 3:1 In those days John the Baptist came to the Judean wilderness and began preaching. His message was, 2 "Repent of your sins and turn to God, for the Kingdom of Heaven is near. " KJV Matthew 3:2 And saying, Repent ye: for the kingdom of heaven is at hand. ESV Matthew 3:2 "Repent, for the kingdom of heaven is at hand." NIV Matthew 3:2 and saying, "Repent, for the kingdom of heaven is near." ASV Matthew 3:2 Repent ye; for the kingdom of heaven is at hand. CSB Matthew 3:2 and saying, "Repent, because the kingdom of heaven has come near!" NKJ Matthew 3:2 and saying, "Repent, for the kingdom of heaven is at hand!" NRS Matthew 3:2 "Repent, for the kingdom of heaven has come near." YLT Matthew 3:2 and saying, 'Reform, for come nigh hath the reign of the heavens,' Repent - Mt 4:17 11:20 12:41 21:29-32 1Ki 8:47 Job 42:6 Eze 18:30-32 Eze 33:11 Mk 1:4,15 6:12 Lu 13:3,5 15:7,10 16:30 24:47 Ac 2:38 3:19 11:18 17:30 20:21 26:20 2Co 7:10 2Ti 2:25 Heb 6:1 2Pe 3:9 Rev 2:5,21 for - Mt 5:3,10,19,20 6:10,33 10:7 11:11,12 13:11,24,31,33,44,45,47 Mt 13:52 18:1-4,23 20:1 22:2 23:13 25:1,14 Da 2:44 Lu 6:20 9:2 Lu 10:9-11 Joh 3:3-5 Col 1:13 Matthew 3 Resources - Multiple Sermons and Commentaries REPENT ABOUT FACE! The command "About Face" is describes the act of pivoting 180 degrees, especially in a military formation. Another English definition says it is "a reversal of direction, of attitude, behavior, or point of view." This is a good picture of repentance that Jesus commands. Jesus continues the call to repentance made by John in Mark 1:4+. Repent is not a suggestion which is a proposal offered for acceptance or rejection. John is not giving a "multiple choice!" It reminds me of the phrase "take it or leave it!" Repent is the one side of the coin (so to speak) which is balanced by the other side which is fruit-bearing (Mt 3:8, 10), supernatural fruit serving to authenticate whether one has truly repented or just feels sorry about their sin (or sorry they got caught!) with no change of heart or mind. In a similar passage with a slightly different twist Luke says that John "came into all the district around the Jordan, preaching (kerusso) a baptism of repentance for the forgiveness of sins." (Lk 3:3+) Repent, for the kingdom of heaven is at hand - Some favor the translation "be converted." As alluded to in the title above, repent is not a suggestion but a command. Repentance is not optional but mandatory! What is interesting is that the command is in the present imperative which in essence calls one to a lifestyle (so to speak) of repentance. In other words one does not just repent once and "coast" the rest of their spiritual life, but repeatedly practices repentance as needed (which is often for most of us!). After Jesus was driven from His hometown of Nazareth to His future Galilean base of operations in Capernaum, we see Jesus proclaim the same message as John. From that time Jesus began to preach (kerusso) and say, “Repent (present imperative see our need to depend on the Holy Spirit to obey), for the kingdom of heaven is at hand.”(Mt 4:17+, cf Lk 5:32+) In a similar passage in Mark Jesus adds "believe" - “The time is fulfilled, and the kingdom of God is at hand; repent (present imperative see our need to depend on the Holy Spirit to obey) and believe (present imperative) in the gospel.” (present imperative see our need to depend on the Holy Spirit to obey). NOTE: Repent is a command in all the uses above. Why is that important? It means that you must rely on the Spirit giving you the desire and the power to repent (see Php 2:13NLT+). Repentance is a gift as Paul says in Ro 2:4+ "Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?" What leads you to repentance? God's kindness! The Spirit is the "Dispenser" (so to speak) of this divine kindness. And again note that in Acts 11:18+ Luke records "When they heard this, they quieted down and glorified God, saying, “Well then, God has granted to the Gentiles also the repentance that leads to life.”" Here we see repentance is granted by God, and so it is a gift of God. The disciples preached the same message - "“And as you go, preach, saying, ‘The kingdom of heaven is at hand.’" (Mt 10:7) and "They went out and preached that men should repent." (Mark 6:12) In Peter's sermon at Pentecostal he declared “Repent, (aorist imperative see our need to depend on the Holy Spirit to obey) and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. (Acts 2:38+, cf Acts 3:19+, Acts 20:21+, Acts 26:18+) Repent (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind - see study = metanoia) means to have another mind. Metanoeo means to change one's mind in respect to sin, God, and self, from what is wrong to what is right! To turn to God and from sin (Luke 15:7+ = "one sinner who repents", 10). Broadus observes that “wherever this Greek word is used in the New Testament the reference is to changing the mind and the purpose from sin to holiness.” It is not an intellectual decision but a change of mind that issues in a change of behavior. Stated simply repent means “to change one’s mind and act on that change (as in Mt 3:8).” In other words fruit demonstrates that a profession (of repentance) is a true possession (of repentance). The corollary is no changed life indicates there has been no changed mind! Don't be deceived by "easy believism" for the fruit of that belief is eternal death! (Where easy believism fails is its lack of recognition that a person with faith in Jesus will lead a progressively changed life.) This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2Cor 7:8, 9, 10, 11); but sorrow for sin, though it may cause repentance, is not repentance. Repentance involves sorrow for sin, but sorrow that leads to a change of thinking, desire, and conduct of life. All uses of metanoeo - Matt. 3:2; Matt. 4:17; Matt. 11:20; Matt. 11:21; Matt. 12:41; Mk. 1:15; Mk. 6:12; Lk. 10:13; Lk. 11:32; Lk. 13:3; Lk. 13:5; Lk. 15:7; Lk. 15:10; Lk. 16:30; Lk. 17:3; Lk. 17:4; Acts 2:38; Acts 3:19; Acts 8:22; Acts 17:30; Acts 26:20; 2 Co. 12:21; Rev. 2:5; Rev. 2:16; Rev. 2:21; Rev. 2:22; Rev. 3:3; Rev. 3:19; Rev. 9:20; Rev. 9:21; Rev. 16:9; Rev. 16:11 One of the best illustrations of genuine repentance is found in Paul's description of the saints at Thessalonica… For they themselves (other believers in Macedonia and Achaia) report about us (Paul, Silvanus and Timothy) what kind of a reception we had with you, and how you turned to God from idols (PERFECT PICTURE OF REPENTANCE) to serve a living and true God, and to wait for His Son from heaven (PERFECT PICTURE OF BRINGING FORTH FRUIT IN KEEPING WITH REPENTANCE), whom He raised from the dead, that is Jesus, who delivers us from the wrath to come. (1 Th 1:9; 1:10+) Paul also gives an excellent summary but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance. (Acts 26:20+) Paul declared that he was "solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. (Acts 20:21+) C H