1 The beginning of the gospel about Jesus Christ, the Son of God. 2 It is written in Isaiah the prophet: "I will send my messenger ahead of you, who will prepare your way" -- 3 "a voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him.' " 4 And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. 5 The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. 6 John wore clothing made of camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. 7 And this was his message: "After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. 8 I baptize you with water, but he will baptize you with the Holy Spirit."
Mark 1:4-11
by J. Howard Olds
The Church is of God and shall be preserved to the end of time as the visible body of Christ on earth. The local church remains God's best hope for humanity. For a lifetime now, the Church has captured my heart, my mind, and my deepest devotion. After all these years I can still join Timothy Dwight in saying:
Beyond my highest joys I prize her heavenly ways.
Her sweet communion, solemn vows, her hymns of love and
praise.
I love the Church. Because I love it so much, I want God's very best for it. So I spend my days and many nights pondering ways to fulfill God's vision for this community of faith. Sometimes I find myself asking, “If Jesus came to our church to spend a day or two, if he came for just a visit, I wonder what he would say for us to do?" This sermon is an attempt to answer that …
Jesus, the Suffering Son of God, Prepares for Public Ministry (1:1–8): Unlike Matthew and Luke, which begin with Jesus’s birth, the Gospel of Mark jumps right to the public ministry of Jesus. The good news of Jesus Christ, the Son of God, begins with the ministry of John the Baptizer followed by the baptism and temptation of Jesus.
Mark’s opening line, “The beginning of the gospel about Jesus Christ, the Son of God,” tells us what to expect from the whole book: “good news.” Specifically the news will feature Jesus, the “Christ” or Messiah (8:29; 9:41; 12:35; 13:21; 14:61; 15:32). He is the much-anticipated king and ruler sent by God …
1 The beginning of the gospel about Jesus Christ, the Son of God. 2 It is written in Isaiah the prophet: "I will send my messenger ahead of you, who will prepare your way" -- 3 "a voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him.' " 4 And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. 5 The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. 6 John wore clothing made of camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. 7 And this was his message: "After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. 8 I baptize you with water, but he will baptize you with the Holy Spirit."
The first verse of Mark summarizes the content of the Gospel and functions as its de facto title. The opening word, “Beginning,” recalls the opening word of Genesis (so too the book of Hosea and Gospel of John), implying that in the gospel of Jesus Christ a new creation is at hand. “Beginning” should probably be understood not as the first of several things in a sequence but rather first in terms of “source” or “essence.” Mark’s Gospel thus intends to set forth the essence of God’s redemptive work in Jesus Christ. The word “gospel” does not mean a book but rather the story of salvation in Jesus. The Greek word for “gospel” means “good news.” Several verses in the Greek Old Testament use the term in this sense (1 Sam. 31:9; 2 Sam. 1:20; 1 Chron. 10:9), and even in the Greco-Roman world th…
Big Idea: The good news centers on Jesus the Messiah, who shows himself to be the Son of God by inaugurating God’s kingdom age. He is declared as such first by Old Testament prophecy and then by the wilderness voice, his forerunner John the Baptist.
Understanding the Text
This passage is the “prologue” to Mark (cf. John 1:1–18), and the purpose is to inform the reader about the primary truths in the book, especially the identification of Jesus. In the rest of the book we will see the primary groups (disciples, crowds, leaders, demons) wrestle with the truths that we, the readers, know from this prologue: Jesus is the Messiah and Son of God who has come to bring God’s final kingdom to reality and fulfill all the hopes of the Old Testament. By centering the action on John the Baptist…
Direct Matches
The initiatory ritual of Christianity. This rite is of great significance in connecting the individual both to Christ and to the greater community of believers. Baptism carries an equal measure of symbolism and tradition, evoking a connection between OT covenantal circumcision and ritual cleansing and NT regeneration and redemption.
The immediate precursor of Christian baptism was the baptism of John the Baptist (Mark 1:4 pars.), a baptism of repentance for the forgiveness of sins, preparing the hearts of the people for the coming Messiah. But when Jesus himself was baptized by John to “fulfill all righteousness” (Matt…
A large four-footed mammal that has been used by humans as a pack animal and for transportation since at least the second millennium BC. The camel found its greatest use in caravans, groups of traders that crossed deserts with goods in order to sell them in foreign markets.…
The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.
Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1 5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unf…
A broad designation for certain regions in Israel, typically rocky, although also plains, with little rainfall. These areas generally are uninhabited, and most often “wilderness” refers to specific regions surrounding inhabited Israel. A fair amount of Scripture’s focus with respect to the wilderness concerns Israel’s forty-year period of wandering in the wilderness after the exodus (see also Wilderness Wandering).
More specifically, the geographical locations designated “wilderness” fall into four basic categories: the Negev (south), Transjordan (east), Judean (eastern slope of Judean mountains), and Sinai (southwest).
The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can bloom after …
Biblically speaking, to forgive is less about changing feelings (emotions) and more about an actual restoration of a relationship. It is about making a wrong right, a process that usually is both costly and painful. To capture the biblical sense, the English word “pardon” may prove more helpful.
Forgiveness expresses the character of the merciful God, who eagerly pardons sinners who confess their sins, repent of their transgressions, and express this through proper actions. Forgiveness is never a matter of a human right; it is exclusively a gracious expression of God’s loving care. Human need for forgiveness stems from actions arising from their fallen nature. These actions (or nonactions), whether done deliberately or coincidentally, destroy people’s relationship with God and can be resto…
The English word “gospel” translates the Greek word euangelion, which is very important in the NT, being used seventy-six times. The word euangelion (eu = “good,” angelion = “announcement”), in its contemporary use in the Hellenistic world, was not the title of a book but rather a declaration of …
Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).
With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).
God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the an…
For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.
The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal e…
The first of the Major Prophets in the canon, the book of Isaiah is one of the longest books in the Bible. This, coupled with the NT’s frequent use of Isaiah, has contributed to the book’s great importance in Christian tradition. Isaiah contains some of the most memorable passages in Scripture, with its majestic poetry and evocative sermons making it a literary masterpiece.
The authorship of Isaiah has been one of the most debated issues in biblical interpretation. Ancient tradition credited the eighth-century BC prophet Isaiah with the entire sixty-six chapters. However, an early Jewish tradition in the Talmud claims that “the men of Hezekiah” compiled Isaiah, showing their awareness that the book did not come entirely from Isaiah. Most scholars today, including many evangelical scholars,…
The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.
The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g…
A common name in first-century Judaism. The Greek name Iōannēs comes from the Hebrew name “Yohanan.” (1) The Baptist or Baptizer, he was the son of the priest Zechariah and Elizabeth. (See John the Baptist.) (2) The son of Zebedee, he was an apostle originally belonging to the inner circle of the twelve main disciples of Jesus. (See John the Apostle.) (3) John Mark, a cousin of Barnabas (Col. 4:10) and the son…
Eden’s rivers. Genesis 2:10 14 describes the garden in Eden as the source of an unnamed river that subsequently divided into four “headwaters”: the Pishon, the Gihon, the Tigris, and the Euphrates. This description defies any attempt to locate the purported site of Eden in terms of historical geography. The Tigris and the Euphrates do not diverge from a common source, but instead converge before emptying into the Persian Gulf. Moreover, the Gihon, if it is to be identified with the sacred spring of the same name in Jerusalem (1 Kings 1:45), is several hundred miles away from the Tigris and the Euphrates. The Pishon is otherwise unknown. If, as various commentators since antiquity have suggested, the Gihon and the Pishon are to be identified with other great rivers in the same class of impo…
Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).
Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new p…
A prophet is a messenger of God, a person to whom God entrusts his message to an individual or to a nation. Indeed, the last book in the OT is named “Malachi,” which means “my messenger.” Isaiah heard God ask, “Whom shall I send?” and he cried out, “Send me!” (Isa. 6:8). A good template for understanding the phenomenon is Moses and Aaron. Moses was to tell Aaron what to say, and Aaron would say it. “Then the Lord said to Moses, ‘See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet’” (Exod. 7:1).
In the NT period there were a number of prophets. John the Baptist could point to Jesus and proclaim him to be the Lamb of God, who takes away the sins of the world (John 1:29). Agabus the prophet predicted a famine and, later, Paul’s arrest (Acts 11:28; 21:10 11).…
A word used in the KJV to describe the removal of the guilt or penalty of …
The act of repudiating sin and returning to God. Implicit in this is sorrow over the evil that one has co…
In the OT, heavenly beings or angels are sometimes referred to as “sons of God” (Gen. 6:2; Job 1:6; 2:1; 38:7; Pss. 82:6; 89:6). The more important background for the NT, however, is the use of the term with reference to the nation Israel and the messianic king from David’s line. Israel was God’s son by virtue of God’s unique calling, deliverance, a…
In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.
The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God …
Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:6 7; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).
Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. 14…
Direct Matches
The initiatory ritual of Christianity. This rite is of great significance in connecting the individual both to Christ and to the greater community of believers. Baptism carries an equal measure of symbolism and tradition, evoking a connection between OT covenantal circumcision and ritual cleansing and NT regeneration and redemption. It is the visible response to the gospel, reflecting the internal response to the gospel: the climactic moment in the journey of reconciliation of the believer with God.
The word “baptism” (Gk. baptisma) carries with it the sense of washing by dipping (Gk. baptizō); the word can also carry the sense of being overtaken or subsumed, or of joining or entering into a new way of life. In either sense, a distinct change in the recipient is envisioned. Through bapti…
The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.
Spirit baptism in the Bible. The OT prophets had spoken of both the Spirit of God coming upon the Messiah (e.g., Isa. 11:2; 42:1; 61:1) and a giving or pouring out of the Spirit in the last days (e.g., Isa. 32:15; 44:3; Ezek. 36:27; 37:14; 39:29; Joel 2:28). Peter connects the giving of the Spirit with Jesus’ being received by the Father and being granted messianic authority (Acts 2:33–38). The experience of Cornelius in particular associates the pouring out of the Spirit (Acts 10:45) with a baptism with the Spirit (11:16).
Seven passages in the NT directly speak of someone being baptized in/with the Spirit. Four of these passages refer to John the Ba…
The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.
Spirit baptism in the Bible. The OT prophets had spoken of both the Spirit of God coming upon the Messiah (e.g., Isa. 11:2; 42:1; 61:1) and a giving or pouring out of the Spirit in the last days (e.g., Isa. 32:15; 44:3; Ezek. 36:27; 37:14; 39:29; Joel 2:28). Peter connects the giving of the Spirit with Jesus’ being received by the Father and being granted messianic authority (Acts 2:33–38). The experience of Cornelius in particular associates the pouring out of the Spirit (Acts 10:45) with a baptism with the Spirit (11:16).
Seven passages in the NT directly speak of someone being baptized in/with the Spirit. Four of these passages refer to John the Ba…
Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.
In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) co…
The thick coat of hair from a camel shed every spring, often used for weaving into a rough cloth. The camel was considered unclean t…
Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.
In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) co…
Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.
In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) co…
Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.
In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) co…
An arid environment challenging to life. Desert comprises about a third of the earth’s land surface, often overtaking verdant areas and squeezing human beings and animals into narrower oases. The deserts of the Bible—Negev, Sinai, Paran, and Zin—are part of the greater Saharo-Arabian desert system, the largest and driest in the world. Most of the land east (areas of present-day Jordan, Iraq, Saudi Arabia) and south (Egypt) of Palestine is desert. However, the desert experience of most Israelites was not vast sands but rather arid environments that could otherwise flourish with sufficient water. In this regard, the biblical “wilderness” and “desert” semantically overlap, but they are not the same environments.
With average precipitation of ten inches or less, these regions typically have s…
A Jewish prophet at the time of Jesus, he was the son of priestly parents (Zechariah and Elizabeth), executed by Herod Antipas, and identified as “John” (a common Jewish name), often with the title “the Baptist” or “the Baptizer,” the latter possibly being the older title.
Our primary sources on John the Baptist are the canonical Gospels, Josephus (Ant. 18.116–19), and Acts. Both Jewish and Christian sources note John’s message of the kingdom, call to baptism, and popularity. Josephus and the Gospels can speak of him without introduction. In the Gospels, only Jesus is a more prominent character. It is possible that the typical peasant was more familiar with John than with Jesus, at least until after Pentecost.
The Gospels, particularly Luke, parallel the stories of John and Jesus. Both …
In the KJV “latchet” refers to the portion of a sandal that bound the walking surface t…
A material made from the skin of animals, leather was used for various articles, including belts (2 Kings 1:8) and sandals (Ezek. 16:10). Leviticus gives detailed instructions on how to deal with contaminated leather articles and textiles (Lev. 13:48–59). John the Baptist’s leather belt and garment of camel’s hair recalled Elijah’s style of dress (Matt. …
A swarming insect notorious for its devastating effects on vegetation. Ten different terms are employed to describe locusts, nine in the OT and one in the NT. Several passages in the OT employ multiple terms for locusts. Sometimes a clear distinction appears in the text between various species of locusts, though the distinctions are not always apparent in English, as is evidenced by the various translations of the terms (Lev. 11:22; Joel 1:4; 2:25). The various types of locusts have been described as grasshoppers, crickets, katydids, locusts, great locusts, young locusts, and other locusts. Some suggest that several of the Hebrew terms represent various stages in the life cycle of a locust. At other times, the use of multiple terms for locusts in the OT likely reflects Hebrew parallelism,…
A track worn by footsteps (Gen. 49:17; Num. 22:32; Neh. 9:19; Mark 4:4), often distinguished from a wider, smoother road (Num. 22:24; 2 Sam. 22:37; Matt. 7:13–14). The Bible exhorts the reader toward the “path of life” (Ps. 16:11; Prov. 15:24) in contrast to the wa…
A word used in the KJV to describe the removal of the guilt or penalty of sin acquired through belief in Christ (Acts 10:43) and effected through his shed blood (Matt. 26:28; Heb. 9:22), bringing about salvation (Luke 1:77). Accompanied with repentance, baptism, either by John the Baptist (Mark 1:4; Luke 3:3) or in the name of Jesus (Acts 2:38), is done “for the remission of …
Rivers in Cosmology
Genesis 2:10–14 describes the garden in Eden as the source of an unnamed river that subsequently divided into four “headwaters”: the Pishon, the Gihon, the Tigris, and the Euphrates. This description defies any attempt to locate the purported site of Eden in terms of historical geography. The Tigris and the Euphrates do not diverge from a common source, but instead converge before emptying into the Persian Gulf. Moreover, the Gihon, if it is to be identified with the sacred spring of the same name in Jerusalem (1 Kings 1:45), is several hundred miles away from the Tigris and the Euphrates. The Pishon is otherwise unknown. If, as various commentators since antiquity have suggested, the Gihon and the Pishon are to be identified with other great rivers in the same cla…
In ancient times, footwear generally was sandals, a flat sole constructed of leather, wood, or matted grass secured to the foot with leather straps. Soldiers and dignitaries had more-substantial foot coverings than common people had (cf. Eph. 6:15). Sandals were common and cheap; their quality and presence or absence were indicators of social status (Ezek. 16:10; Luke 15:22). Prisoners were unshod (2 Ch…
In ancient times, footwear generally was sandals, a flat sole constructed of leather, wood, or matted grass secured to the foot with leather straps. Soldiers and dignitaries had more-substantial foot coverings than common people had (cf. Eph. 6:15). Sandals were common and cheap; their quality and presence or absence were indicators of social status (Ezek. 16:10; Luke 15:22). Prisoners were unshod (2 Ch…
In ancient times, footwear generally was sandals, a flat sole constructed of leather, wood, or matted grass secured to the foot with leather straps. Soldiers and dignitaries had more-substantial foot coverings than common people had (cf. Eph. 6:15). Sandals were common and cheap; their quality and presence or absence were indicators of social status (Ezek. 16:10; Luke 15:22). Prisoners were unshod (2 Ch…
In the OT, heavenly beings or angels are sometimes referred to as “sons of God” (Gen. 6:2; Job 1:6; 2:1; 38:7; Pss. 82:6; 89:6). The more important background for the NT, however, is the use of the term with reference to the nation Israel and the messianic king from David’s line. Israel was God’s son by virtue of God’s unique calling, deliverance, and protection. Hosea 11:1 reads, “When Israel was a child, I loved him, and out of Egypt I called my son.” Similar references to God as the father of his people appear throughout the OT (Exod. 4:22; Num. 11:12; Deut. 14:1; 32:5, 19; Isa. 43:6; 45:11; Jer. 3:4, 19; 31:9, 20; Hos. 2:1). The king from the line of David is referred to as the son of God by virtue of his special relationship to God and his representative role among the people. In the…
The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.
Spirit baptism in the Bible. The OT prophets had spoken of both the Spirit of God coming upon the Messiah (e.g., Isa. 11:2; 42:1; 61:1) and a giving or pouring out of the Spirit in the last days (e.g., Isa. 32:15; 44:3; Ezek. 36:27; 37:14; 39:29; Joel 2:28). Peter connects the giving of the Spirit with Jesus’ being received by the Father and being granted messianic authority (Acts 2:33–38). The experience of Cornelius in particular associates the pouring out of the Spirit (Acts 10:45) with a baptism with the Spirit (11:16).
Seven passages in the NT directly speak of someone being baptized in/with the Spirit. Four of these passages refer to John the Ba…
Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:6–7; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).
Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. …
A broad designation for certain regions in Israel, typically rocky, although also plains, with little rainfall. These areas generally are uninhabited, and most often “wilderness” refers to specific regions surrounding inhabited Israel. A fair amount of Scripture’s focus with respect to the wilderness concerns Israel’s forty-year period of wandering in the wilderness after the exodus (see also Wilderness Wandering).
Geography
More specifically, the geographical locations designated “wilderness” fall into four basic categories: the Negev (south), Transjordan (east), Judean (eastern slope of Judean mountains), and Sinai (southwest).
The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can …
Secondary Matches
A material made from the skin of animals, leather was used for various articles, including belts (2 Kings 1:8) and sandals (Ezek. 16:10). Leviticus gives detailed instructions on how to deal with contaminated leather articles and textiles (Lev. 13:48–59). John the Baptist’s leather belt and garment of camel’s hair recalled Elijah’s style of dress (Matt. …
Malachi is one of the last prophetic voices in the OT. It is likely for this reason that it is the last of the twelve Minor Prophets, the last book in the entire OT, at least in the English order of books. In the Hebrew canon it concludes the second of three parts of the Hebrew Bible, the Nebiim, or Prophets.
Since the prophet comes from the period after the judgment of the exile, it is sad to see that he addresses the sin of the people and thus threatens further judgment. Intriguingly for the Christian, the book ends with the promise that Elijah will come before that great day of judgment, a promise that the NT authors see fulfilled in the person of John the Baptist, whose ministry comes as a prelude to the appearance of Jesus Christ (Matt. 3; Mark 1:1–8; Luke 3; John 1:19–34).
Histori…
The Bible is full of teeming creatures and swarming things. These creatures, insects, often play significant roles in the stories and the events described in them. From the first chapter of the Bible to the very last book, these flying, creeping, hopping, and crawling things are prominent.
Terms for Insects
Insects are described in the Bible with both general and specific terms. In the OT, there are three general terms for insects and twenty terms used to refer to specific types of insects. In the NT, two different types of insects are referenced: gnats and locusts.
The two most common general terms for insects are variously translated. Terms and phrases used to describe them include “living creatures” (Gen. 1:20), “creatures that move along the ground” (Gen. 1:24–26; 6:7, 20; 7:8, 14,…
Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.
In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) co…
The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.
Spirit baptism in the Bible. The OT prophets had spoken of both the Spirit of God coming upon the Messiah (e.g., Isa. 11:2; 42:1; 61:1) and a giving or pouring out of the Spirit in the last days (e.g., Isa. 32:15; 44:3; Ezek. 36:27; 37:14; 39:29; Joel 2:28). Peter connects the giving of the Spirit with Jesus’ being received by the Father and being granted messianic authority (Acts 2:33–38). The experience of Cornelius in particular associates the pouring out of the Spirit (Acts 10:45) with a baptism with the Spirit (11:16).
Seven passages in the NT directly speak of someone being baptized in/with the Spirit. Four of these passages refer to John the Ba…
A soldier who goes ahead of the main army as a scout, or a herald who travels ahead of a political delegation to announce the arrival in a city of an important figure such as a king. In the apocryphal book Wisdom of Solomon, “forerunner” is used to describe ravaging wasps that God sends ahead of Israel’s army as it invades to conquer the promised land (Wis. 12:8).
The only instance of “forerunner” in the NT is Heb. 6:20. Here the word is used to describe Jesus Christ’s entrance into the heavenly holy of holies by virtue of his sacrificial de…
Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.
In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) co…
The Bible is full of teeming creatures and swarming things. These creatures, insects, often play significant roles in the stories and the events described in them. From the first chapter of the Bible to the very last book, these flying, creeping, hopping, and crawling things are prominent.
Terms for Insects
Insects are described in the Bible with both general and specific terms. In the OT, there are three general terms for insects and twenty terms used to refer to specific types of insects. In the NT, two different types of insects are referenced: gnats and locusts.
The two most common general terms for insects are variously translated. Terms and phrases used to describe them include “living creatures” (Gen. 1:20), “creatures that move along the ground” (Gen. 1:24–26; 6:7, 20; 7:8, 14,…
A material made from the skin of animals, leather was used for various articles, including belts (2 Kings 1:8) and sandals (Ezek. 16:10). Leviticus gives detailed instructions on how to deal with contaminated leather articles and textiles (Lev. 13:48–59). John the Baptist’s leather belt and garment of camel’s hair recalled Elijah’s style of dress (Matt. …
Rivers in Cosmology
Genesis 2:10–14 describes the garden in Eden as the source of an unnamed river that subsequently divided into four “headwaters”: the Pishon, the Gihon, the Tigris, and the Euphrates. This description defies any attempt to locate the purported site of Eden in terms of historical geography. The Tigris and the Euphrates do not diverge from a common source, but instead converge before emptying into the Persian Gulf. Moreover, the Gihon, if it is to be identified with the sacred spring of the same name in Jerusalem (1 Kings 1:45), is several hundred miles away from the Tigris and the Euphrates. The Pishon is otherwise unknown. If, as various commentators since antiquity have suggested, the Gihon and the Pishon are to be identified with other great rivers in the same cla…
Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.
In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) co…
A material made from the skin of animals, leather was used for various articles, including belts (2 Kings 1:8) and sandals (Ezek. 16:10). Leviticus gives detailed instructions on how to deal with contaminated leather articles and textiles (Lev. 13:48–59). John the Baptist’s leather belt and garment of camel’s hair recalled Elijah’s style of dress (Matt. …
In NT studies, “Synoptic” refers to the Gospels of Matthew, Mark, and Luke, which, due to their similarities, can be compared side by side (synoptic = seeing together). Although coined earlier, the term “Synoptic” did not become the commonly used reference to the first three Gospels until the nineteenth century.
Synoptical comparisons reveal texts that are similar in wording (e.g., Matt. 19:13–18 // Mark 10:13–16 // Luke 18:15–17), order (e.g., Matt. 12:46–13:58 // Mark 3:31–6:6a // Luke 8:19–56), and parenthetical material (e.g., Matt. 9:6 // Mark 2:10 // Luke 5:20). Most interestingly, the Synoptics agree in their quotation of the OT even when they differ from the Hebrew OT text itself (compare Matt. 3:3 // Mark 1:3 // Luke 3:4 to Isa. 40:3). Beyond such similarities, significant diffe…
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