Category Archives: NEW TESTAMENT

BIBLE, BIBLE QUESTIONS, MATTHEW

DOES MATTHEW 24-25 TELL US OF THE SIGNS TO WATCH FOR CONCERNING THE SECOND COMING OF CHRIST? — BOB PRICHARD

One of the most popular areas of speculation in our religious world today is in the area of setting the date for the second coming of Christ. Many point to the establishment of the state of Israel in 1948, the arrival of the computer age, or even the introduction of the social security number, to say that the “signs” show Jesus is coming “soon.” The scriptures are very clear, however, that there will be no special signs of His second coming. Time after time men and women have set dates for the Lord’s second coming, only to be proved wrong. No particular date can be set!

At the beginning of Matthew 24, Jesus showed the temple to the disciples, and said, “There shall not be left here one stone upon another, that shall not be thrown down”  (Matthew 24:2). In response, they asked, “When shall these things be?” and “What shall be the sign of thy coming, and of the end of the world?” (vs. 3). Notice that the disciples asked about two separate events: the destruction of the temple, and the Lord’s second coming. Jesus first answered concerning the signs before the destruction of Jerusalem and its temple, and then He spoke of His second coming at the end of the world.

Beginning in verse four, Jesus described a number of signs to the disciples, including the coming of false Christs, wars and rumors of wars, famines and earthquakes, apostles being killed, and the preaching of the gospel to the whole world. He warned them that men would have to flee to the mountains (vs. 16). He warned the disciples, “When ye shall see all these things, know that it is near, even at the doors” (vs. 33). These signs were fulfilled in the events leading up to and including the destruction of Jerusalem and the temple in the year a.d. 70 by the Roman army. Verses 29-31 describe the upheaval of the Jewish world with the end of Jewish worship in the Jerusalem temple. History records that many Christians understood the signs, and fled Jerusalem. They could flee the Roman armies, but no one will be able to flee when the Lord returns.

Jesus said in verse 34, the key verse, “This generation shall not pass, till all these things be fulfilled.” In other words, Jesus said that the destruction of Jerusalem and the temple would occur before the generation hearing His words passed away. (A generation is thirty to forty years.) Then, speaking of His second coming, Jesus said, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (vs. 36). No man knows the day or hour!  Jesus emphasized the contrast between the destruction of Jerusalem in 70, and His second coming.

The signs before the destruction of Jerusalem were evident, but as for His second coming, “be ye also ready: for in such an hour as ye think not the Son of man cometh” (vs. 44). The disciples asked for a sign of his coming, but the Lord gave none. If people could know the exact date of His coming, they would wait until the last minute to be prepared. We should be ready always. Be prepared today, because there will be no signs!

ACTS, BIBLE, SALVATION

ACTS—THE BOOK OF CONVERSIONS — BOB PRICHARD

Where should we turn in the Bible to learn what we must do to become Christians? Matthew, Mark, Luke and John all describe the life and ministry of Jesus. As Jesus was with the disciples at Caesarea, He promised “I will build my church; and the gates of hell shall not prevail against it” (Matthew 16:18). Since the church was not built until after His death, it is the book of Acts which describes what we must do to become Christians, or members of His church.

Acts begins with the ascension of Christ, and His promise to the apostles, “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). From its beginnings at Jerusalem, the church of Christ spread to Judaea, to Samaria and to the uttermost part of the world. Luke shares example after example of people obeying the gospel of Christ as the church began and spread. From its explosive beginning at Jerusalem as recorded in Acts 2, the church grew rapidly.

THE JEWS AT PENTECOST. Just as Jesus had promised, the apostles, filled with the Holy Spirit, preached the gospel at Jerusalem. Peter’s sermon, recorded in Acts 2, climaxed with the words, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36). The people, moved by his message, asked, “Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” (Acts 2:37-38). “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:41). With His promised church established, “the Lord added to the church daily such as should be saved” (Acts 2:47). Note: these were very religious people, but they still needed to repent and be baptized.

THE SAMARITANS. Because of persecution that came upon the church after Stephen was martyred, Christians were scattered, going everywhere preaching the word. Among those was the evangelist Philip, who preached the gospel to them, even as Simon the Sorcerer led them astray. “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12). Note: the Samaritans were following the inadequate religion of the Samaritans, and needed to believe and be baptized.

THE ETHIOPIAN EUNUCH. The treasurer of the queen of Ethiopia had been to Jerusalem to worship, but was returning home without understanding who Jesus is. As he read the book of Isaiah, he needed Philip to explain the passage. “Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” (Acts 8:35). Notice that the Ethiopian understood the necessity of being baptized into Christ. “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him” (Acts 8:36-38).

SAUL OF TARSUS. Saul of Tarsus, later known as the apostle Paul, met Jesus on the road to Damascus, where the Lord told him, “Arise, and go into the city, and it shall be told thee what thou must do” (Acts 9:6). After spending three days in prayer and fasting, a Christian friend, and fellow Jew came to him and said, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Notice: Saul was still in his sins until he called on the name of the Lord by being baptized into Christ.

CORNELIUS THE CENTURION. Cornelius, a devout man who feared God, although a Gentile (Acts 10:1), called Peter to preach to his household. So that the Jews would understand that the Gentiles also were supposed to be Christians, God allowed the Gentiles of Cornelius’ household to speak in tongues as they had at Pentecost. Then Peter “commanded them to be baptized in the name of the Lord” (Acts 10:48). Note again: these were religious people but still needed to be baptized into Christ.

LYDIA. Lydia, a seller of purple from Thyatira, a woman “which worshipped God,” heard Paul and Silas preach the gospel, and she was immediately baptized (Acts 16:14-15). Note: she was a religious woman who chose to obey God’s command to be baptized, and thus became the first Christian in Europe.

THE JAILER OF PHILIPPI. Paul and Silas found themselves in jail, where they “prayed, and sang praises unto God” at midnight. When God sent an earthquake, the jailer was ready to take his own life when Paul stopped him. The jailer asked, “Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” At this point he knew little or nothing about Jesus, so “they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway” (Acts 16: 25, 28-33). This man who was probably a pagan, understood the need to be baptized the same hour of the night straightway.

THE CORINTHIANS. When Paul came to Corinth, he reasoned in the synagogue, but many of the Jews “opposed themselves.” But “Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized” (Acts 18:4-8). 

If you will examine these conversion accounts, you will find one common denominator. The text does not always tell us directly that they believed, although we know they did. The text does not always tell us directly that they repented or confessed their faith in Chris, but we know that they did. What every account tells us, however, is that they obeyed the Lord by being baptized. “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16).

ACTS, BIBLE QUESTIONS, LEVITICUS

WHAT WAS PENTECOST? — BOB PRICHARD

Pentecost was one of the three great feast days of the Jews. (The other two being Passover and Tabernacles.) They observed all three of these feast days by making a pilgrimage to Jerusalem. Christians know Pentecost as the birthday of the church, from Acts chapter two. It was the day on which Peter and the other apostles first preached the good news of the resurrection of Jesus Christ, when “they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.” The church then began meeting in Jerusalem, “and the Lord added to them day by day those that were saved” (Acts 2:47 ASV).

Pentecost means “fifty days,” and was the name that Greek speaking Jews gave to the “Feast of the Harvest,” or “Day of First Fruits.” Pentecost was linked with the Passover, because the date of celebrating Pentecost was determined by counting fifty days from the offering of the first fruits of grain after the celebration of Passover.

Leviticus 23:15-16 tells of the institution of the feast of Pentecost: “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.” The “morrow after the sabbath” would be the first day of the week, or Sunday. Seven weeks later, plus the day itself, would make Pentecost always fall on a Sunday. It is thus easy to understand why the early Christians began to meet each Sunday, or first day of the week for worship, since Christ was raised from the dead on the first day of the week, and the church began on the first day of the week.

One of the essential parts of the feast of Pentecost was the offering of two loaves of leavened bread made from the grain crop that had just been harvested. In many ways the feast of Pentecost was a completion of the celebration which had begun with Passover, also known as the “Feast of Unleavened Bread.” Fifty days before, the people had eaten unleavened bread, as they began harvesting grain. At the end of the period, they again used leaven and offered a thanksgiving to God in the form of bread made from the first fruits of the harvest.

The second chapter of Acts describes the multitude of men gathered at Jerusalem for Pentecost. “And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven” (Acts 2:5). Thus there were Jews from all over the world in Jerusalem when the church began, and preparation was made for Christians to take the gospel to the world. God planned the church to take the gospel into all the world, so He planned for the church to begin with a core of believers who would be going into all the world as they returned home from Jerusalem. There is no record of the church celebrating Pentecost as a special day in the New Testament. Any celebration of Pentecost by Christians came long after the apostolic period. The church of the New Testament has only one special day, the first day of the week, or Sunday.

BIBLE QUESTIONS, CHURCH, JOHN

WHO ARE THE “OTHER SHEEP” OF JOHN 10:16?  — BOB PRICHARD

As Jesus neared the end of His discussion of the “Good Shepherd,” He said, “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd” (John 10:15-16). He spoke of “other sheep,” that would hear the voice of the Good Shepherd, and be part of the “one fold” of the “one shepherd.”

Earlier in His ministry, Jesus sent His disciples to preach to the Jews, commanding them, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel” (Matthew 10:5-6). These Jews, the “lost sheep of the house of Israel,” needed the gospel of Christ, so the disciples took the message of Christ to them first. Jesus, however, looked forward to the time when the gospel would be not only for the Jews but for the Gentiles as well. His desire was that the divisions and barriers between the Jews and the Gentiles (anyone who was not a Jew) would be broken down.

With the establishment of the church of Christ on the day of Pentecost, these barriers, broken down by Christ’s sacrifice, were removed. In his sermon to the multitude gathered in Jerusalem, Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:38-39). Peter addressed the saving promise of the gospel to those present, and to “your children, and to all that are afar off.” “All that are afar off” refers to the Gentiles, who were outside the covenant relationship between God and the Jews, His chosen people. Because of the desire of Christ for “one fold” under the “one shepherd,” the gospel message was meant not only for the Jews, but also to the Gentiles.

The gospel of Christ is for the whole world.  Jesus told the disciples, “Go ye into all the world, and preach the gospel to every creature.  He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:15-16). The message is the same to “every creature,” whether Jew or Gentile. The message is that “He that believeth and is baptized shall be saved.”  

The Lord unites Jews and Gentiles in His church today because we live under the “better covenant” of the Christian age. “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.  For if that first covenant had been faultless, then should no place have been sought for the second” (Hebrews 8:6-7). The message of Christ provides salvation to the “lost sheep of the house of Israel,” the Jews, and to His “other sheep,” the Gentiles. Every person in the world falls into one of these two categories, and is subject to the gospel of Christ.

CHRISTIAN LIVING, MATTHEW

SERREFINE — BOB PRICHARD

13-year-old Evan O’Dorney of Danville, CA took home the 2007 Scripps National Spelling Bee championship by spelling the medical term serrefine (small forceps). Spelling bees have been around since before we were children, but seem to be getting new life these days, with the finals of the spelling bee making prime time on ABC. I applaud this, because correct spelling is having a hard time competing with email and text messaging short cuts. [RU4it?]

Jesus commented about spelling: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:17-18). The jot referred to is the Hebrew letter yod, the smallest letters in the alphabet. The tittle referred to a small marking that distinguished some Hebrew letters from others. Both served significant purposes for understanding, despite being very small.

Jesus stressed the importance of the law and obedience to it, and that His life and ministry would fulfill the law. His death brought reconciliation. “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby” (Ephesians 2:14-16).

“And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Colossians 2:13-15). He fulfilled every jot and tittle of the law, just as He promised. His life and death spells hope for us—and that is a spelling bee we all need to win!

CHRISTIAN LIVING, CHURCH, CORINTHIANS, FIRST

VALUES — BOB PRICHARD

Doing some excavating on his North Carolina farm 1799, Conrad Reed discovered a strange rock. Three years later, in 1802, a Fayetteville jeweler offered him $3.50 for the rock. It tuned out that the rock was gold, and had a value of $3,600. This was the beginning of the Reed Gold Mine. In those three years before learning he had a large gold nugget, Reed had been using the rock as a doorstop.

Like Reed, we are often ignorant to the true value of things. We often place the greatest significance on the incidental and neglect the eternal. Not surprisingly, a death, an illness, or another tragedy often makes us stop and think and to consider what is really important.

In explaining to the Christians of Corinth the true meaning and place of spiritual gifts, Paul touched on this point. Though all parts of the body are important, we tend to place the greater emphasis on some parts to the neglect of others. “Nay, much more those members of the body, which seem to be more feeble, are necessary: And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: That there should be no schism in the body; but that the members should have the same care one for another” (1 Corinthians 12:22-25).

As a simple comparison, in a week’s time, how does your time spent in grooming and caring for the body compare to the time spent in caring for the inner man? Paul prayed for Ephesians that God would grant them “according to the riches of his glory, to be strengthened with might by his Spirit in the inner man” (Ephesians 3:16). What is really valuable to you? Do you truly value the eternal over the temporal?

BIBLE QUESTIONS, JESUS CHRIST, MATTHEW

HOW DOES THE IMMACULATE CONCEPTION DIFFER FROM THE VIRGIN BIRTH — BOB PRICHARD

The virgin birth refers to the birth of Jesus Christ in fulfillment of the prophecy of Isaiah 7:14, made more than seven hundred years before His birth. “Now the birth of Jesus Christ was on this wise: When his mother Mary had been betrothed to Joseph, before they came together she was found with child of the Holy Spirit. And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily. But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit. And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins. Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us” (Matthew 1:18-23).

Mary, the mother of Jesus was a virgin when she conceived Him. She and her betrothed husband Joseph had never “come together” sexually. The child she conceived was the only begotten Son of God (John 3:16), conceived miraculously by the Holy Spirit. Thus the conception of Christ was unique in all history. His actual birth, although very humble, was a normal birth. Thus the virgin birth really has more to do with the conception of Jesus Christ than it does with His actual birth.

The immaculate conception is the doctrine that Mary, the mother of Jesus, was conceived without “original sin,” and then remained a sinless virgin throughout life. This  idea has no basis in scripture. While it is true that Mary was a virgin before the birth of Christ, she did not remain a perpetual virgin. Joseph “knew her not till she had brought forth a son” (Matthew 1:25), implying Joseph did “know her” later. Mary and Joseph had other children, the brothers and sisters of Jesus (Matthew 13:54-56). 

Mary was not sinless. “All have sinned, and fall short of the glory of God” (Romans 3:23). Jesus Christ, the sinless Son of God, the “lamb without spot” (1 Peter 1:19) is the only exception. Christ had no need to offer sacrifice for His sins, because He had none (Hebrews 7:27). Mary, however, had to offer a sin offering (Luke 2:22-24; Leviticus 12:6-8). Only sinners would need to offer a sin offering. Mary was not without sin.

The Bible does not teach “original sin,” the idea that all human beings inherit Adam’s sin. “The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him” (Ezekiel 18:20). Mary was born pure, like every other child, but then made her own choices about sin. Mary was a great woman, but nothing in the scriptures indicate that there was anything unusual about her birth.

BIBLE, BIBLE QUESTIONS, JESUS CHRIST, LUKE, MARK, MATTHEW

DID JESUS MAKE HIS TRIUMPHAL ENTRY INTO JERUSALEM ON ONE OR ON TWO ANIMALS? — BOB PRICHARD

Matthew, Mark, Luke, and John all record the triumphal entry of Christ into Jerusalem. Mark and Luke record the instructions of Jesus to the disciples to go into the village to “find a colt tied, whereon never man sat” (Mark 11:2; Luke 19:30). John also mentions only one animal (John 12:12-18). Matthew, however, mentions two animals: “an ass tied, and a colt with her” (Matthew 21:2). He then adds, “And the disciples went, and did as Jesus commanded them, And brought the ass, and the colt, and put on them their clothes, and they set him thereon” (Matthew 21:6-7). While all four accounts agree that Jesus rode on the colt, Matthew’s mention of the mother donkey seems to be contradictory. Why did Matthew include this detail, when the others did not?

Matthew stressed that what happened that day was in fulfillment of prophecy. Zechariah prophesied “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (9:9). The gospel writers emphasized that the colt had never been ridden, which would indicate that the colt was still dependent on the mother. Thus it would have been much easier to lead the colt through the excited multitudes if led behind its mother, since it was untrained to follow a roadway. Matthew highlights the detail that the animal Jesus chose to ride was a colt, by mentioning its mother. The other writers simply omitted mention of the mother of the foal.

But did Jesus ride on one animal, or two? While the language of Zechariah 9:9 seems to say He rode two animals at once, it is merely a reflection of the Hebrew way of stating things in poetic parallelism. Psalm 24:1 shows similar parallelism: “The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.” “Earth” and “world” are parallel in meaning, repeated for poetic emphasis. The disciples “brought the ass, and the colt, and put on them their clothes [thus making a saddle out of their clothes], and they set him thereon” Matthew 21:7). Some have thought that Matthew was saying Jesus was riding both animals, but what Matthew was really saying is that the disciples set Jesus on the clothes-saddle, not on the two animals.

Jesus, the King of Kings and Lord of Lords entered Jerusalem on a lowly colt, fulfilling to the minutest detail the prophecies concerning the Messiah. He did not enter riding the white charger of an earthly king but as the Prince of Peace on a lowly beast of burden. In response, the whole city of Jerusalem was moved. “And a very great multitude spread their garments in the way; others cut down branches from the trees, and strowed them in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. And when he was come into Jerusalem, all the city was moved, saying, Who is this?” (Matthew 21:8-10). 

“Lift up your heads, O ye gates; And be ye lift up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, The Lord mighty in battle. Lift up your heads, O ye gates; Even lift them up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? The Lord of hosts, he is the King of glory.” (Psalm 24:7–10). Jesus, the King of Glory comes in peace, acclaimed by the people, and crowned with praise.

BIBLE, BIBLE QUESTIONS, CORINTHIANS, FIRST, NEW TESTAMENT

WHAT WAS “BAPTISM FOR THE DEAD”? — BOB PRICHARD

The fifteenth chapter of 1 Corinthians is Paul’s most lengthy and detailed defense of the principle of the resurrection. He stressed that the resurrection is at the very heart of the gospel of Christ: “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures” (1 Corinthians 15:3-4). Preaching the gospel is pointless without the resurrection. “If there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain” (1 Corinthians 15:13-14). In the midst of his arguments concerning the principles of resurrection, Paul asked the Corinthians:  “Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?” (1 Corinthians 15:29).

Since this is the only verse in scripture that makes any reference to baptism for the dead, it has been subject to much speculation. Paul did not explicitly approve or condemn the practice. He just used it as an example of the inconsistency of some at Corinth who “baptized for the dead” while rejecting the resurrection. All through the chapter Paul used pronouns such as we, us, our and ye [you], but in this verse he spoke of “they” who are baptized for the dead. Apparently only some Corinthians, and no one else, practiced “baptism for the dead.”

The idea that baptism for the dead involves “proxy baptism,” or the baptism of one person on behalf of another person, such as a dead relative, contradicts many other scriptures. While Peter does say that “baptism doth also now save us” (1 Peter 3:21), the teaching of scripture is clear that is not “baptism alone” that saves us, but the baptism that comes as a result of faith and repentance. If one could procure salvation for the dead through baptism, he would also have to believe and repent for the dead. Paul reminded the Romans that “we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4). Baptism for the dead certainly does not  bring “newness of life” to the dead!

Explanations of “baptism for the dead” that are consistent with other scripture are few. It is possible that some of the Corinthian Christians obeyed the gospel because of death-bed appeals of friends and relatives, so that they were baptized for (in response to the appeals of) the dead. It is also possible that some at Corinth considered that in their baptism they replaced those who were now dead or martyred, thus to fill vacant places in the church left by those who no longer lived. If some at Corinth baptized on behalf of the dead in proxy baptism, they did something that is inconsistent with the rest of scripture. Since no New Testament writer commanded or implied that the practice should continue, there is no evidence that the church should “baptize for the dead” today.

CHRISTIAN LIVING, TIMOTHY, SECOND

“AS A GOOD SOLDIER” — BOB PRICHARD

What is it like to be deployed to the field to fight to defend our country? USAA Magazine suggested the following to see what it is like:

1. Use 18 scoops of coffee per pot and allow it to sit for five or six hours before drinking.

2. Replace your garage door with a curtain.

3. Sleep on a cot in the garage.

4. Two hours after you’ve fallen asleep, have someone rip open the curtain, shine a flashlight in your eyes, and mumble, “Sorry, wrong cot.”

5. Spread gravel throughout your house and yard.

6. Don’t watch TV except for movies in the middle of the night. Have your family vote on which movie to watch and then show a different one.

7. When you take a shower, wear flip-flops and keep the lights off.

8. Sandbag the floor of your car to protect from mine blasts and fragmentation.

9. Have the paperboy give you a haircut.

10. Set your alarm clock to go off at random times during the night.

And of course, they daily risk their lives.

Paul told Timothy, “Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2 Timothy 2:3-4). Timothy was in the Lord’s army. You and I are also in the Lord’s army.

Why is it that we seem so unwilling to “endure hardness, as a good soldier of Jesus Christ”? Are we too soft to serve? Are we willing to go and do what the Lord requires of us? Or could it be that we are too entangled in the affairs of this life?

How long has it been since you really sacrificed (time, money, energy, resources) for the Lord? Does the Lord consider you a “good soldier”?

BIBLE QUESTIONS, JOHN, SALVATION

WHAT DID JESUS MEAN WHEN HE SAID “SALVATION IS OF THE JEWS”? — BOB PRICHARD

John chapter 4 describes the scene at the well outside the little Samaritan village of Sychar. Jesus had offered the Samaritan woman living water, and demonstrated He could truly give her that living water by telling her about her life, and her many husbands. Her wondering response was, “Sir, I perceive that thou art a prophet” (John 4:19). When she spoke of the conflict between the Jews and the Samaritans over whether men should worship in Jerusalem or Mount Gerizim, Jesus spoke of the proper worship then and in the days to come. He said, “Ye worship ye know not what: we know what we worship: for salvation is of the Jews” (John 4:22).

Jesus wanted her to understand that Samaritan worship, based on only the five books of Moses, while rejecting the other inspired books of the Old Testament, was an ignorant worship. “Ye worship ye know not what,” He said. Then He spoke of the Jewish worship, saying, “we know what we worship.” The Samaritan worship was not acceptable to God, because it was a perversion of His plan. The worship of the Jews, centered in the temple at Jerusalem, was still acceptable to God at this time, even though the scribes and Pharisees had made their own worship vain. “But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:9).

When Jesus added to His statement, “for salvation is of the Jews,” He was referring to the fact that Messiah, the Savior of promise, was to come from the Jews. God promised Abraham, the father of the Jewish nation, “I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:3). When the woman at the well spoke of the coming Messiah, Jesus plainly told her,  “I that speak unto thee am he” (John 4:25-26). Thus through the Messiah, Jesus Christ, the seed, or descendant of Abraham, God blessed all families of the earth.

The Jews today, like any other family or nation, must turn to Christ for salvation. Jesus told the woman at the well, “the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:23-24). Jesus contrasted the Jewish age in which he lived and died with the coming Christian age. Jerusalem was the center of Jewish worship, but worship in the Christian age is acceptable whenever and wherever Christians worship “in spirit and in truth.” Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). He is still the only way to the Father, for the Jew, the Gentile, the Samaritan, or anyone else. Paul asserted that the true heirs of Abraham are not heirs by birth but by faith. “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect” (Romans 4:13-14).

BIBLE QUESTIONS, EPHESIANS, JAMES, SALVATION

DOES EPHESIANS 2:8-9, WHICH SAYS WE ARE NOT SAVED BY  WORKS, CONTRADICT JAMES 2:24, WHICH SAYS WE ARE SAVED BY WORKS? — BOB PRICHARD

By pitting one verse against another, the Bible sometimes seems contradictory. God, the Creator of the universe inspired the Bible, though, so there cannot be any real contradictions. Apparent contradictions disappear with proper understanding of the text.

Emphasizing man’s need to rely on the grace of God, Paul wrote, “by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Ephesians 2:8-9). A simple definition of grace is “unmerited favor.” God grants that  unmerited favor for the salvation of mankind. Paul said salvation is “not of works, lest any man should boast,” indicating that man cannot perform any meritorious works that would earn salvation. Salvation is by grace.

The apparent contradiction comes when we compare Ephesians 2:8-9 with James 2: 24, in which James wrote, “Ye see then how that by works a man is justified, and not by faith only.” The two passages are not really in conflict, because James and Paul were each speaking of two different kinds of works, as each emphasized a different aspect of salvation.

Paul emphasized that the grace of God saves, and man cannot earn his salvation by works of merit. The fact that God’s grace saves, however, does not mean that God relieves man of the responsibility to obey Him to receive the benefits of that grace. If salvation is by “grace alone,” with no acts of obedience, then God, “who is no respecter of persons” (Acts 10:34), would automatically save every man, no matter what he did. We are saved by many things, however.  “For we are saved by hope” (Romans 8:24). Hebrews 5:9 tells us that Christ  “became the author of eternal salvation unto all them that obey him.” Peter wrote of the obedience of Noah and his family, saying “the like figure whereunto even baptism doth also now save us” (1 Peter 3:21). The apostle John wrote, “if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7).

How can salvation come by grace, by hope, by Christ, by the blood, and by baptism? All of these save because salvation is “by grace through faith” (Ephesians 2:8), that is, an obedient faith. As James said, “faith, if it hath not works, is dead, being alone” (James 2:17). A living faith is a faith that works, that obeys the commands of Christ, including being baptized. As one is baptized into Christ he makes contact with the cleansing blood of Christ (Romans 6:3-7). Hebrews chapter 11, sometimes called “Faith’s Hall of Fame,” is filled with examples of “grace through faith.”  “By faith Abel offered unto God a more excellent sacrifice” (Hebrews 11:4). “By faith Noah … prepared an ark” (Hebrews 11:7). “By faith Abraham … obeyed” (Hebrews 11:8). We cannot earn our salvation through works of merit, but we must obey God to benefit from his marvelous grace. “By grace through faith” we obediently accept God’s love.

BIBLE, BIBLE QUESTIONS, PETER, SECOND

WHAT DOES “NO SCRIPTURE IS OF PRIVATE INTERPRETATION” MEAN? — BOB PRICHARD

Peter concludes the first chapter of his second epistle with these words: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:19-21). These verses of scripture (the written words of God) are especially important because of what they tell us about the inspiration of scripture, reminding us that we have a “sure word of prophecy,” meaning we have trustworthy scriptures.

Unfortunately, the words, “no prophecy of the scripture is of any private interpretation,” have been misused by some religious organizations to keep people from studying the scriptures for themselves. Some prefer to keep people in ignorance, teaching that the individual Christian cannot study or understand the scriptures themselves, but must rely on “the church” or church leaders to interpret the scriptures for them. Thus individuals may think that there is no reason to study and reason for themselves. This is contrary to all the rest of scripture, however. Saving faith comes from understanding and obeying the scriptures. All will be judged by the scriptures.

Some suggest that these verses are teaching that since the words of scripture have a definite meaning, then those who interpret scripture are not free to read whatever meaning they want to into the scriptures, but must consider the context of scripture. Surely it is true that no one should be free to read into the scriptures any of their own personal opinions, but this is not Peter’s concern in the passage. There is a better, more reasonable way to understand his words.

Consider the rendering of 2 Peter 2:20-21 in the New American Standard Version. “But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.” The prophecy of scripture did not come “by the will of man.” “No prophecy was ever made by an act of human will.” 

The prophets were inspired to write by God, and did not just speak what they wanted to speak, but instead spoke what was revealed to them by God. That is the reason for the amazing accuracy of the teaching of scripture, and the agreement among the different penmen. If each had been free to just write what he wanted to write, then there would be multiplied contradictions among different portions of scripture. The “holy men” were “moved by the Holy Ghost,” literally “borne along,” just as a strong wind propels a ship through the sea. Jesus told His disciples that “when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (John 16:13). As the New Testament writers revealed the full truth of God’s revelation, the Holy Spirit guided them. Their message is one for all men to study, obey, and live by.

BIBLE, BIBLE QUESTIONS, JUDE

WHAT IS THE DURATION OF HELL, IN LIGHT OF JUDE 7? — BOB PRICHARD

It is quite common in today’s religious world to reject the biblical teaching of the reality and duration of hell. Many claim that the old time understanding of “eternal hell fire” is out of character for a loving God, and that when this life is over, the unsaved will simply cease to exist. This is an appealing doctrine to many, because it eliminates the possibility of punishment for sin. However, Jesus said, that the wicked “shall go away into everlasting punishment” (Matthew 25:46). Paul spoke of those who do not know God, and refuse to obey Him, “who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thessalonians 1:9).

Hell, the ultimate abode of the wicked, is translated from the Greek word, Gehenna. This is a different term from hades, another Greek word incorrectly rendered as hell in the King James Version. Hades is the abode of all the dead, righteous and unrighteous, before the resurrection. The literal Gehenna, from which hell is derived, was a narrow gorge near Jerusalem that represented the worst of Jewish history. Years before the Jews stained this valley with the blood of their own innocent children offered in sacrifice to the idol Baal. In Christ’s day, Gehenna was a continually burning garbage dump whose name He appropriated to describe the final abode of the wicked.

Again and again the scriptures describe hell as a place of unending punishment for the wicked. Jesus spoke of the day when His angels would gather those who do iniquity and “cast them into a furnace of fire: there shall be wailing and gnashing of teeth” (Matthew 13:42). John described hell, saying  “the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night” (Revelation 14:11). Other passages describe hell as “outer darkness” (Matthew 8:12), a “furnace of fire” (Matthew 13:42), and “eternal fire” (Jude 7).

Jude 7 speaks of Sodom and Gomorrah, the wicked cities that were “giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire” (Jude 7). Some contend that since the “eternal fire” that destroyed Sodom and Gomorrah burned out, then the eternal fire of hell must do the same. The point Jude was making however, was that the wickedness of Sodom brought God’s wrath, and its destruction was so utter that the only thing to compare it with was eternal fire. Even today, the fire of Sodom is still burning in the sense that it serves as a warning to all men of the importance of obeying God.

What is the duration of hell? Jesus said that the wicked “shall go away into everlasting punishment: but the righteous into life eternal” (Matthew 25:46). Hell is just as eternal as heaven is, and in the same sense. If the fires of hell burn out, and are not eternal, then we should not expect the bliss of heaven for the righteous to be eternal. The term “eternal” literally means “always being.” Hell is eternal, and is not going to burn out. We must prepare to avoid it by obeying the gospel of Jesus Christ.

BIBLE QUESTIONS, JESUS CHRIST, MATTHEW

WHO WERE THE WISE MEN WHO CAME TO SEE CHRIST? — BOB PRICHARD

“Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him” (Matthew 2:1-2). A star led these wise men, called in the original Greek text the magoi (thus often called the Magi, today). This word is rendered “sorcerer” in Acts 13:6-8, describing a false teacher named Bar-Jesus, and is rendered “astrologer” in Daniel 1-2. The general purpose of the wise men was to give advice to a king, and especially to interpret dreams and omens.

Daniel and his friends were wise men in Babylon. “Then the king commanded   to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the king” (Daniel 2:2). Among the wise men at any king’s court might be many magicians, astrologers and sorcerers. Astrology, the superstitious study of “signs” found in the heavenly bodies, and astronomy, the scientific study of the heavenly bodies, were linked at that time. It would appear that the wise men who came to see Christ were astronomer-astrologers, because they had observed some special star, and were aware that the star signified a special birth.

It was natural that the wise men would first go to Herod, king of Judaea, to find out what his court knew about the birth of a new king. The wise men probably served in the court of another king in the east, but likely knew little about the Jews or Herod. All that Herod’s advisers could tell him was that Micah prophesied Bethlehem to be the birthplace of the king. “And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel” (Matthew 2:4-6).

The arrival of the wise men at Bethlehem was probably not at the time of Christ’s birth, as is usually thought, because He was no longer in the manger, as Luke described, but was now in a house. “When they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh” (Matthew 2:11). Although a popular holiday song proclaims that these wise men were “three kings,” they were advisers to kings, rather than kings, and although they brought three gifts (gold, frankincense and myrrh), the Bible does not reveal how many of them there were. They might have been only two men, or many more than three.  

The reason that they were truly “wise men” is that they followed the light from God. Wise men still follow the light of God’s written word. “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105).

BIBLE QUESTIONS, JOHN

WHAT DOES “THE NIGHT COMETH WHEN NO MAN CAN WORK” MEAN? — BOB PRICHARD

As Jesus passed by, he saw a man that had been blind from birth. His disciples asked, “Master, who did sin, this man, or his parents, that he was born blind?” Their question reflected an indifference to the man’s suffering, as well as a theological misunderstanding (that it was possible for a child to sin in the womb). Jesus answered, rejecting the idea that either the man or his parents were responsible for his blindness. “Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world” (John 9:1-5). The words of Jesus, “the night cometh, when no man can work,” expressed the urgency He felt for His ministry.

In biblical times, people were bound to work during daylight. Artificial illumination, which allows modern man to work virtually around the clock, was very rare and expensive in the time of Christ. It was almost a proverbial statement, that daylight was the time to work. Very little could be accomplished after the sun went down. Time is always moving forward

The contrast between light and darkness is a prominent theme highlighted in John’s writings. He spoke of Jesus the incarnate Word in chapter one, saying, “In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not” (John 1:4-5). Jesus Himself explained the necessity of working while it was day, saying, “As long as I am in the world, I am the light of the world” (John 9:5). Earlier He had announced to His detractors, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). Light and life mark Christ, while darkness and death mark the world. The immediate response to the blind man was to give him sight and light.

It is significant that the words of urgency, of working while it is day, apply not only to Jesus but to His followers. The American Standard Version, based on better manuscript evidence, renders John 9:4 as “We must work the works of him that sent me, while it is day: the night cometh, when no man can work.” The “We” indicates that His followers share in the responsibility to be urgent in carrying out the will of the Father. Jesus obeys the One Who sent Him, the Heavenly Father. The followers of Christ cannot please the Father unless they are urgent in working the works of the Father, just as Jesus did. “We must” do this while it is day.

Jesus said, “This is the work of God, that ye believe on him whom he hath sent” (John 6:29). We must believe and follow Him. The writer of Hebrews spoke of the perfect obedience of Christ, and the necessity of all of His followers obeying as He did. “Though he were a Son, yet learned he obedience by the things which he suffered;  And being made perfect, he became the author of eternal salvation unto all them that obey him” (Hebrews 5:8-9).

CHRISTIAN LIVING, ROMANS

BE NOT CONFORMED — BOB PRICHARD

Poet e. e. cummings (who always seemed weird because he didn’t use capitals in his name), has some wise words in his A Poet’s Advice to Students (1955). “To be nobody-but-yourself—in a world which is doing its best, night and day, to make you everybody else—means to fight the hardest battle which any human being can fight; and never stop fighting.”

His words echo Paul’s warning to the Christians of Rome. After discussing the goodness and severity of God toward the Jews and the Gentiles, he begs them to stand apart from the world. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:1–2). 

As cummings and Paul remind us, the world is working overtime to make us like it. The media, the peer pressure, and our own desire to “fit in” make it hard for us to be different. Pressure to conform is severe and subtle at the same time.

If we watch the same TV shows, go to the same movies, engage in the same social and recreational activities, read the same books and magazines, and do what everyone else does, will we be able to be different from the world? The key to resisting the world is to be truly “transformed by the renewing of our minds.” Where is our focus today? “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God” (Colossians 3:1-3).

Let’s be different, truly different!

ACTS, BIBLE QUESTIONS, CHRISTIAN LIVING, SALVATION

WHAT IS A CHRISTIAN? — BOB PRICHARD

The prophet Isaiah looked to the coming Messianic age and said, “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name” (Isaiah 62:1-2). “Christian” is that new name God promised to his people. After the gospel had spread from the Jewish world to the Gentile world as well, the church in Antioch took a lead in mission efforts. Because of this “the disciples were called Christians first in Antioch” (Acts 11:26).  

The name of “Christian,” found only three times in the New Testament, is a descriptive name that conveys the idea of association and ownership, that the Christian belongs to and associates with Christ. Peter said, “if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Peter 4:16). “Christian” is a name to be treasured, even if it means suffering and death. The Christian belongs to Christ and wants to serve  Him.

As Paul pleaded for Agrippa to follow Christ, Agrippa replied, “Almost thou persuadest me to be a Christian” (Acts 26:28). If Agrippa had been altogether persuaded “to be a Christian,” he would have become a child of God, a member of the Lord’s church, and one born again of the water and the Spirit (John 3:3-5).

Several names, including “the church” described the disciples or followers of Christ before they were called Christians. Luke writes of the believers in Jerusalem that “the Lord added to the church daily such as should be saved” (Acts 2:47). Thus those who had obeyed Peter’s command of Acts 2:38, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins,” were the saved, and members of the church. Paul reminded the Romans what they had done to become Christians. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:3-6).

As he described his conversion, Paul said of the church, “I persecuted this way unto the death, binding and delivering into prisons both men and women” (Acts 22:4). Paul was persecuting people who knew that being a Christian was a way of life. As he told the Romans, “our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:6). The Christian, who has become a “new creature” (2 Corinthians 5:17) no longer serves sin, but serves Christ. A Christian has obeyed the gospel of Jesus Christ, and lives for Him daily.

BIBLE, BIBLE QUESTIONS, CORINTHIANS, FIRST

WHY DID PAUL TELL THE CORINTHIANS,  “I THANK GOD THAT I BAPTIZED NONE OF YOU”? — BOB PRICHARD

It seems strange that Paul would tell the Corinthians that he was thankful that he baptized none of them, when he taught more about the importance of baptism than any other New Testament writer. For example, he reminded the Roman Christians of their common experience of baptism into Christ: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:3-4).

Most apparent contradictions in scripture are easily be explained by looking at the context (the surrounding verses). Problems filled the church in Corinth: abuses of the Lord’s Supper, abuses of miraculous spiritual gifts, problems concerning marriage, Christians taking one another before the law, and most importantly, divisions within the church. Jesus prayed for the unity of all of His followers: “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:21). The church in Corinth, however, was dividing itself into sects and denominations.

Paul wrote, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Corinthians 1:10). Division was so severe, however, that some were saying “I am of Paul,” and others were saying “and I of Apollos; and I of Cephas; and I of Christ.” Paul asked, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (1 Corinthians 1:12-13). The divisions were so severe that they were no longer simply Christians, or followers of Christ, but they were becoming “Paulite Christians,” “Apollosite Christians,” and “Cephasite Christians.” They were not following Jesus as much as they were following the preachers who had taught or baptized them.

It was because of these terrible divisions that Paul said, “I thank God that I baptized none of you, but Crispus and Gaius; Lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Corinthians 1:14-18). Paul did not want to contribute in any way to the divisions within the Corinthian congregation. He was glad there were very few Corinthians who could claim to be “Paulite Christians,” because he had only personally baptized a few. This is likely the reason that Jesus did not personally baptize.  “Jesus himself baptized not, but his disciples” (John 4:2). Paul preached the whole gospel of Christ, which includes water baptism.

BIBLE, BIBLE QUESTIONS, JESUS CHRIST, MATTHEW

DID THE PROPHETS SAY CHRIST WOULD BE “CALLED A NAZARENE”? — BOB PRICHARD

After describing the birth and early years of the life of Jesus, Matthew tells us that Joseph, having obeyed God by going down to Egypt, returned to Galilee, to Galilee, “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). There seems to be a problem, however, in that there is no Old Testament prophet who said, “He shall be called a Nazarene,” and the city of Nazareth is never mentioned in the Old Testament.

Some have suggested that Matthew meant a Nazarite, rather than a Nazarene. A Nazarite took vows of holiness, never cutting his hair, avoiding any contact with dead bodies, and generally living a very austere life. Some of the prophets did refer to the holiness of the Messiah, but none said He would be a Nazarite. John the Baptist may well have taken a Nazarite vow, but Jesus, who was called a glutton and a winebibber, and who touched the dead to bring them back to life, would not have been a Nazarite. Surely Matthew understood the difference between a Nazarite, one who had taken a Nazarite vow, and a Nazarene, one who was from the city of Nazareth.

A more likely explanation for Matthew’s statement that “He shall be called a Nazarene” lies in a play on words, specifically the Hebrew word “branch,” that would have been very obvious to the Jewish readers who were the target of his gospel account. Matthew stressed that Jesus was “the son of David, the son of Abraham” (Matthew 1:1), as he showed that Jesus was the fulfillment of the words of the prophets as the One who was the promised Messiah-King. The Hebrew word for “branch,” neser is very similar to the root word of Nazareth. Isaiah had prophesied of the Messiah, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots” (Isaiah 11:1). Of this Branch, he said, “the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD” (Isaiah 11:2). The prophet Zechariah said, “Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH” (Zechariah 3:8).

Matthew’s statement, “that which was spoken by the prophets” (2:23), is a general statement, not necessarily indicating that any of the prophets specifically said, “He shall be called a Nazarene.” Elsewhere, when Matthew speaks of fulfilled prophecy, and he has a specific quotation in mind, he names the prophet, or says “the prophet,” rather than “the prophets.” His general statement indicates that a general teaching of the prophets was that the Messiah would be called a Nazarene.

There is significance in being called a Nazarene. To be a called a Nazarene was to be called “from the backwoods,” to be unsophisticated. When Philip told Nathanael, “We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth,” Nathanael commented, “Can there any good thing come out of Nazareth?” (John 1:45-46).  Many of the prophets said the Branch, coming from humble beginnings, would be despised and rejected by men. Jesus was treated as a “Nazarene” by the religious authorities of His day.