Matthew 3

Matthew 3:1

Back in Israel

When Herod, the child murderer, has died, Joseph is given the command to go back to Israel in another dream. God encourages him by telling him that those who were seeking the death of the Child have died (cf. Exodus 4:19). God calls the land “the land of Israel” because He has taken up the thread of it again by visiting it. This name recalls the promises given by God.

As always Joseph again obeys directly. But when he hears who Herod’s successor is, he becomes afraid. Then God meets him in his fear in another dream with a new instruction. God also meets us in our weaknesses when we are not at the level of His thoughts. This new instruction fits in with His Word and serves to fulfil it, because Joseph will live with the Lord Jesus and Mary in Nazareth, which lies in the regions of Galilee.

Now nowhere in the prophets is it written that Christ would live in Nazareth. Several prophets, however, have spoken about the fact that He would be despised. This is fulfilled from the start by living in Nazareth. After the rejected King – He had to flee – He is now the despised One by living in the most despised city in the most despised province (John 1:46).

By living in Nazareth he will be called Nazarene. This word is derived from the Hebrew word nezer meaning ‘sprout’ or ‘shoot’. This is the word that the prophet Isaiah uses for the Messiah to announce His birth as the descendant of Jesse, thus as the true David (Isaiah 11:1). Also in this sense, His living in Nazareth is a fulfilment of what was proclaimed by the prophets.

Matthew 3:2

Back in Israel

When Herod, the child murderer, has died, Joseph is given the command to go back to Israel in another dream. God encourages him by telling him that those who were seeking the death of the Child have died (cf. Exodus 4:19). God calls the land “the land of Israel” because He has taken up the thread of it again by visiting it. This name recalls the promises given by God.

As always Joseph again obeys directly. But when he hears who Herod’s successor is, he becomes afraid. Then God meets him in his fear in another dream with a new instruction. God also meets us in our weaknesses when we are not at the level of His thoughts. This new instruction fits in with His Word and serves to fulfil it, because Joseph will live with the Lord Jesus and Mary in Nazareth, which lies in the regions of Galilee.

Now nowhere in the prophets is it written that Christ would live in Nazareth. Several prophets, however, have spoken about the fact that He would be despised. This is fulfilled from the start by living in Nazareth. After the rejected King – He had to flee – He is now the despised One by living in the most despised city in the most despised province (John 1:46).

By living in Nazareth he will be called Nazarene. This word is derived from the Hebrew word nezer meaning ‘sprout’ or ‘shoot’. This is the word that the prophet Isaiah uses for the Messiah to announce His birth as the descendant of Jesse, thus as the true David (Isaiah 11:1). Also in this sense, His living in Nazareth is a fulfilment of what was proclaimed by the prophets.

Matthew 3:3

Back in Israel

When Herod, the child murderer, has died, Joseph is given the command to go back to Israel in another dream. God encourages him by telling him that those who were seeking the death of the Child have died (cf. Exodus 4:19). God calls the land “the land of Israel” because He has taken up the thread of it again by visiting it. This name recalls the promises given by God.

As always Joseph again obeys directly. But when he hears who Herod’s successor is, he becomes afraid. Then God meets him in his fear in another dream with a new instruction. God also meets us in our weaknesses when we are not at the level of His thoughts. This new instruction fits in with His Word and serves to fulfil it, because Joseph will live with the Lord Jesus and Mary in Nazareth, which lies in the regions of Galilee.

Now nowhere in the prophets is it written that Christ would live in Nazareth. Several prophets, however, have spoken about the fact that He would be despised. This is fulfilled from the start by living in Nazareth. After the rejected King – He had to flee – He is now the despised One by living in the most despised city in the most despised province (John 1:46).

By living in Nazareth he will be called Nazarene. This word is derived from the Hebrew word nezer meaning ‘sprout’ or ‘shoot’. This is the word that the prophet Isaiah uses for the Messiah to announce His birth as the descendant of Jesse, thus as the true David (Isaiah 11:1). Also in this sense, His living in Nazareth is a fulfilment of what was proclaimed by the prophets.

Matthew 3:4

Back in Israel

When Herod, the child murderer, has died, Joseph is given the command to go back to Israel in another dream. God encourages him by telling him that those who were seeking the death of the Child have died (cf. Exodus 4:19). God calls the land “the land of Israel” because He has taken up the thread of it again by visiting it. This name recalls the promises given by God.

As always Joseph again obeys directly. But when he hears who Herod’s successor is, he becomes afraid. Then God meets him in his fear in another dream with a new instruction. God also meets us in our weaknesses when we are not at the level of His thoughts. This new instruction fits in with His Word and serves to fulfil it, because Joseph will live with the Lord Jesus and Mary in Nazareth, which lies in the regions of Galilee.

Now nowhere in the prophets is it written that Christ would live in Nazareth. Several prophets, however, have spoken about the fact that He would be despised. This is fulfilled from the start by living in Nazareth. After the rejected King – He had to flee – He is now the despised One by living in the most despised city in the most despised province (John 1:46).

By living in Nazareth he will be called Nazarene. This word is derived from the Hebrew word nezer meaning ‘sprout’ or ‘shoot’. This is the word that the prophet Isaiah uses for the Messiah to announce His birth as the descendant of Jesse, thus as the true David (Isaiah 11:1). Also in this sense, His living in Nazareth is a fulfilment of what was proclaimed by the prophets.

Matthew 3:5

Back in Israel

When Herod, the child murderer, has died, Joseph is given the command to go back to Israel in another dream. God encourages him by telling him that those who were seeking the death of the Child have died (cf. Exodus 4:19). God calls the land “the land of Israel” because He has taken up the thread of it again by visiting it. This name recalls the promises given by God.

As always Joseph again obeys directly. But when he hears who Herod’s successor is, he becomes afraid. Then God meets him in his fear in another dream with a new instruction. God also meets us in our weaknesses when we are not at the level of His thoughts. This new instruction fits in with His Word and serves to fulfil it, because Joseph will live with the Lord Jesus and Mary in Nazareth, which lies in the regions of Galilee.

Now nowhere in the prophets is it written that Christ would live in Nazareth. Several prophets, however, have spoken about the fact that He would be despised. This is fulfilled from the start by living in Nazareth. After the rejected King – He had to flee – He is now the despised One by living in the most despised city in the most despised province (John 1:46).

By living in Nazareth he will be called Nazarene. This word is derived from the Hebrew word nezer meaning ‘sprout’ or ‘shoot’. This is the word that the prophet Isaiah uses for the Messiah to announce His birth as the descendant of Jesse, thus as the true David (Isaiah 11:1). Also in this sense, His living in Nazareth is a fulfilment of what was proclaimed by the prophets.

Matthew 3:7

John the Baptist

Without any introduction, John the baptist appears on the scene. He comes with the sound of the footsteps of His Lord behind him. John lives in the wilderness and preaches in the wilderness, away from the residential area of the people. This clearly expresses God’s opinion about Jerusalem, the holy city, where the priests do service. John withdraws from all this. He has no part in it.

The expression “kingdom of heaven” comes from the Old Testament. In the New Testament this expression is only found in this Gospel. Matthew uses it more than thirty times. John the baptist uses this expression without any explanation. His hearers and readers of this Gospel are familiar with it from the book of Daniel. Daniel speaks in this way to Nebuchadnezzar about the God of heaven Who will establish a kingdom that will never be destroyed, that is the kingdom of heaven (Daniel 2:44).

Other expressions are kingdom of God, kingdom of the Father, kingdom of the Son of Man, kingdom of the Son of His love, the eternal kingdom. They all refer to the reign of God, to “the days … as long as the heavens [remain] above the earth” (Deuteronomy 11:21), those are the days when “[it is] Heaven [that] rules” (Daniel 4:26).

As has been said, Matthew in the only one of the four evangelists who uses the expression ‘kingdom of heaven’. The other evangelists always speak of the ‘kingdom of God’. It concerns the same kingdom, but with a different accent. With the ‘kingdom of heaven’ the emphasis is on the reign over the earth according to heavenly standards later in the millennium. With the ‘kingdom of God’ reference is made not only to a kingdom on earth, but also to the rule of the Lord Jesus over the hearts of His subjects now. The kingdom of heaven is more about the outward reign. The kingdom of God is more about the inner reign.

John announces the kingdom as “at hand” because the King is there (cf. Luke 17:21). Israel, however, rejects its King. This gives the kingdom a hidden character. This is what the Lord speaks about in Matthew 13. In his preaching John announces the kingdom of heaven. But before it can really come, there must first be repentance.

The prophecy of Isaiah is fulfilled in him (Isaiah 40:3). John calls himself only “a voice”, which means that his person does not matter. The quotation also makes it clear that it is Someone else Who will do the work. The prophecy of Isaiah is about Yahweh. Matthew applies this here to the Lord Jesus. It is one of many proofs that the Lord Jesus is Yahweh, the God of the covenant.

As for John’s appearance, his clothing and his food fit his preaching. It is simple clothing and simple food. They also seem to refer to the fact that he does not accept anything from people. The explicit mention of the material of his clothing and belt seems to indicate that he did not receive it from people. They come from nature, creation, just like his food. In all respects, he goes his way separate from people because of their sinful state and in dependence on God.

Matthew 3:8

John the Baptist

Without any introduction, John the baptist appears on the scene. He comes with the sound of the footsteps of His Lord behind him. John lives in the wilderness and preaches in the wilderness, away from the residential area of the people. This clearly expresses God’s opinion about Jerusalem, the holy city, where the priests do service. John withdraws from all this. He has no part in it.

The expression “kingdom of heaven” comes from the Old Testament. In the New Testament this expression is only found in this Gospel. Matthew uses it more than thirty times. John the baptist uses this expression without any explanation. His hearers and readers of this Gospel are familiar with it from the book of Daniel. Daniel speaks in this way to Nebuchadnezzar about the God of heaven Who will establish a kingdom that will never be destroyed, that is the kingdom of heaven (Daniel 2:44).

Other expressions are kingdom of God, kingdom of the Father, kingdom of the Son of Man, kingdom of the Son of His love, the eternal kingdom. They all refer to the reign of God, to “the days … as long as the heavens [remain] above the earth” (Deuteronomy 11:21), those are the days when “[it is] Heaven [that] rules” (Daniel 4:26).

As has been said, Matthew in the only one of the four evangelists who uses the expression ‘kingdom of heaven’. The other evangelists always speak of the ‘kingdom of God’. It concerns the same kingdom, but with a different accent. With the ‘kingdom of heaven’ the emphasis is on the reign over the earth according to heavenly standards later in the millennium. With the ‘kingdom of God’ reference is made not only to a kingdom on earth, but also to the rule of the Lord Jesus over the hearts of His subjects now. The kingdom of heaven is more about the outward reign. The kingdom of God is more about the inner reign.

John announces the kingdom as “at hand” because the King is there (cf. Luke 17:21). Israel, however, rejects its King. This gives the kingdom a hidden character. This is what the Lord speaks about in Matthew 13. In his preaching John announces the kingdom of heaven. But before it can really come, there must first be repentance.

The prophecy of Isaiah is fulfilled in him (Isaiah 40:3). John calls himself only “a voice”, which means that his person does not matter. The quotation also makes it clear that it is Someone else Who will do the work. The prophecy of Isaiah is about Yahweh. Matthew applies this here to the Lord Jesus. It is one of many proofs that the Lord Jesus is Yahweh, the God of the covenant.

As for John’s appearance, his clothing and his food fit his preaching. It is simple clothing and simple food. They also seem to refer to the fact that he does not accept anything from people. The explicit mention of the material of his clothing and belt seems to indicate that he did not receive it from people. They come from nature, creation, just like his food. In all respects, he goes his way separate from people because of their sinful state and in dependence on God.

Matthew 3:9

John the Baptist

Without any introduction, John the baptist appears on the scene. He comes with the sound of the footsteps of His Lord behind him. John lives in the wilderness and preaches in the wilderness, away from the residential area of the people. This clearly expresses God’s opinion about Jerusalem, the holy city, where the priests do service. John withdraws from all this. He has no part in it.

The expression “kingdom of heaven” comes from the Old Testament. In the New Testament this expression is only found in this Gospel. Matthew uses it more than thirty times. John the baptist uses this expression without any explanation. His hearers and readers of this Gospel are familiar with it from the book of Daniel. Daniel speaks in this way to Nebuchadnezzar about the God of heaven Who will establish a kingdom that will never be destroyed, that is the kingdom of heaven (Daniel 2:44).

Other expressions are kingdom of God, kingdom of the Father, kingdom of the Son of Man, kingdom of the Son of His love, the eternal kingdom. They all refer to the reign of God, to “the days … as long as the heavens [remain] above the earth” (Deuteronomy 11:21), those are the days when “[it is] Heaven [that] rules” (Daniel 4:26).

As has been said, Matthew in the only one of the four evangelists who uses the expression ‘kingdom of heaven’. The other evangelists always speak of the ‘kingdom of God’. It concerns the same kingdom, but with a different accent. With the ‘kingdom of heaven’ the emphasis is on the reign over the earth according to heavenly standards later in the millennium. With the ‘kingdom of God’ reference is made not only to a kingdom on earth, but also to the rule of the Lord Jesus over the hearts of His subjects now. The kingdom of heaven is more about the outward reign. The kingdom of God is more about the inner reign.

John announces the kingdom as “at hand” because the King is there (cf. Luke 17:21). Israel, however, rejects its King. This gives the kingdom a hidden character. This is what the Lord speaks about in Matthew 13. In his preaching John announces the kingdom of heaven. But before it can really come, there must first be repentance.

The prophecy of Isaiah is fulfilled in him (Isaiah 40:3). John calls himself only “a voice”, which means that his person does not matter. The quotation also makes it clear that it is Someone else Who will do the work. The prophecy of Isaiah is about Yahweh. Matthew applies this here to the Lord Jesus. It is one of many proofs that the Lord Jesus is Yahweh, the God of the covenant.

As for John’s appearance, his clothing and his food fit his preaching. It is simple clothing and simple food. They also seem to refer to the fact that he does not accept anything from people. The explicit mention of the material of his clothing and belt seems to indicate that he did not receive it from people. They come from nature, creation, just like his food. In all respects, he goes his way separate from people because of their sinful state and in dependence on God.

Matthew 3:10

John the Baptist

Without any introduction, John the baptist appears on the scene. He comes with the sound of the footsteps of His Lord behind him. John lives in the wilderness and preaches in the wilderness, away from the residential area of the people. This clearly expresses God’s opinion about Jerusalem, the holy city, where the priests do service. John withdraws from all this. He has no part in it.

The expression “kingdom of heaven” comes from the Old Testament. In the New Testament this expression is only found in this Gospel. Matthew uses it more than thirty times. John the baptist uses this expression without any explanation. His hearers and readers of this Gospel are familiar with it from the book of Daniel. Daniel speaks in this way to Nebuchadnezzar about the God of heaven Who will establish a kingdom that will never be destroyed, that is the kingdom of heaven (Daniel 2:44).

Other expressions are kingdom of God, kingdom of the Father, kingdom of the Son of Man, kingdom of the Son of His love, the eternal kingdom. They all refer to the reign of God, to “the days … as long as the heavens [remain] above the earth” (Deuteronomy 11:21), those are the days when “[it is] Heaven [that] rules” (Daniel 4:26).

As has been said, Matthew in the only one of the four evangelists who uses the expression ‘kingdom of heaven’. The other evangelists always speak of the ‘kingdom of God’. It concerns the same kingdom, but with a different accent. With the ‘kingdom of heaven’ the emphasis is on the reign over the earth according to heavenly standards later in the millennium. With the ‘kingdom of God’ reference is made not only to a kingdom on earth, but also to the rule of the Lord Jesus over the hearts of His subjects now. The kingdom of heaven is more about the outward reign. The kingdom of God is more about the inner reign.

John announces the kingdom as “at hand” because the King is there (cf. Luke 17:21). Israel, however, rejects its King. This gives the kingdom a hidden character. This is what the Lord speaks about in Matthew 13. In his preaching John announces the kingdom of heaven. But before it can really come, there must first be repentance.

The prophecy of Isaiah is fulfilled in him (Isaiah 40:3). John calls himself only “a voice”, which means that his person does not matter. The quotation also makes it clear that it is Someone else Who will do the work. The prophecy of Isaiah is about Yahweh. Matthew applies this here to the Lord Jesus. It is one of many proofs that the Lord Jesus is Yahweh, the God of the covenant.

As for John’s appearance, his clothing and his food fit his preaching. It is simple clothing and simple food. They also seem to refer to the fact that he does not accept anything from people. The explicit mention of the material of his clothing and belt seems to indicate that he did not receive it from people. They come from nature, creation, just like his food. In all respects, he goes his way separate from people because of their sinful state and in dependence on God.

Matthew 3:11

The Baptism of John

John preaches outside the religious center of those days, Jerusalem. The power of God, however, is with John in such a way that people flock to him. Crowds come to him from everywhere. They are attracted by his radical preaching. People are looking for the meaning of their life. They don’t find it in the religious center Jerusalem, but also not in the countryside. The message of John offers hope.

John’s baptism is not Christian baptism. Through Christian baptism a disciple is attached to a dead Christ. After baptism, the Christian follows a rejected Christ. The baptism of John attaches people to a Messiah living on earth. His baptism is connected with the coming of the Messiah Who will ascend the throne and establish the kingdom. The Lord Jesus joins himself by being baptized with this company (Matthew 3:13).

Matthew 3:12

The Baptism of John

John preaches outside the religious center of those days, Jerusalem. The power of God, however, is with John in such a way that people flock to him. Crowds come to him from everywhere. They are attracted by his radical preaching. People are looking for the meaning of their life. They don’t find it in the religious center Jerusalem, but also not in the countryside. The message of John offers hope.

John’s baptism is not Christian baptism. Through Christian baptism a disciple is attached to a dead Christ. After baptism, the Christian follows a rejected Christ. The baptism of John attaches people to a Messiah living on earth. His baptism is connected with the coming of the Messiah Who will ascend the throne and establish the kingdom. The Lord Jesus joins himself by being baptized with this company (Matthew 3:13).

Matthew 3:13

Preaching of John

The religious leaders, the Pharisees and Sadducees, also come to the baptism of John. The Pharisees are orthodox. They add to the Word of God. They are the most influential and want to hold firmly to what they see as truth. The Sadducees are liberal. They break apart the Word of God and believe only what they can reason intellectually. John puts them all on the same level when he calls them a brood of vipers.

The religious leaders see the enormous power of John’s preaching and also how crowds flock to him. They don’t want to stay out of it. They think they can participate without conversion. They are only interested in their own honor. They want to keep their influence over the crowds.

John does not want to baptize them. He sees through their cunning intentions. By calling them ‘brood of vipers’ he declares outrightly that they are descendants of the devil. He asks them how they can imagine of escaping the coming wrath. This question must touch their conscience so that they will truly come to conversion.

John does not explain how a sinner can be saved or how God forgives sins. He simply points out that someone who says that he is in relationship with God must prove it by showing deeds that are in keeping with God. If there is true and living faith, this will be evident from the works (James 2:14).

He tells them that they don’t have to point to their descent from Abraham either, because it’s completely useless. God does not look at our parents or ancestors, but at our hearts. It is not our origin that counts for Him, but whether we have gone to the Lord Jesus in repentance for our sins. God can give life to dead stones. He did so spiritually, for believers are called “living stones” (1 Peter 2:5).

The religious leaders must clearly think that judgment is near. The axe of judgment will soon cut down the tree of their pride, on which there is no fruit for God. Then that tree will be thrown into the fire of hell, so that they will be separated forever from the God with Whom they never shared part.

Matthew 3:14

Preaching of John

The religious leaders, the Pharisees and Sadducees, also come to the baptism of John. The Pharisees are orthodox. They add to the Word of God. They are the most influential and want to hold firmly to what they see as truth. The Sadducees are liberal. They break apart the Word of God and believe only what they can reason intellectually. John puts them all on the same level when he calls them a brood of vipers.

The religious leaders see the enormous power of John’s preaching and also how crowds flock to him. They don’t want to stay out of it. They think they can participate without conversion. They are only interested in their own honor. They want to keep their influence over the crowds.

John does not want to baptize them. He sees through their cunning intentions. By calling them ‘brood of vipers’ he declares outrightly that they are descendants of the devil. He asks them how they can imagine of escaping the coming wrath. This question must touch their conscience so that they will truly come to conversion.

John does not explain how a sinner can be saved or how God forgives sins. He simply points out that someone who says that he is in relationship with God must prove it by showing deeds that are in keeping with God. If there is true and living faith, this will be evident from the works (James 2:14).

He tells them that they don’t have to point to their descent from Abraham either, because it’s completely useless. God does not look at our parents or ancestors, but at our hearts. It is not our origin that counts for Him, but whether we have gone to the Lord Jesus in repentance for our sins. God can give life to dead stones. He did so spiritually, for believers are called “living stones” (1 Peter 2:5).

The religious leaders must clearly think that judgment is near. The axe of judgment will soon cut down the tree of their pride, on which there is no fruit for God. Then that tree will be thrown into the fire of hell, so that they will be separated forever from the God with Whom they never shared part.

Matthew 3:15

Preaching of John

The religious leaders, the Pharisees and Sadducees, also come to the baptism of John. The Pharisees are orthodox. They add to the Word of God. They are the most influential and want to hold firmly to what they see as truth. The Sadducees are liberal. They break apart the Word of God and believe only what they can reason intellectually. John puts them all on the same level when he calls them a brood of vipers.

The religious leaders see the enormous power of John’s preaching and also how crowds flock to him. They don’t want to stay out of it. They think they can participate without conversion. They are only interested in their own honor. They want to keep their influence over the crowds.

John does not want to baptize them. He sees through their cunning intentions. By calling them ‘brood of vipers’ he declares outrightly that they are descendants of the devil. He asks them how they can imagine of escaping the coming wrath. This question must touch their conscience so that they will truly come to conversion.

John does not explain how a sinner can be saved or how God forgives sins. He simply points out that someone who says that he is in relationship with God must prove it by showing deeds that are in keeping with God. If there is true and living faith, this will be evident from the works (James 2:14).

He tells them that they don’t have to point to their descent from Abraham either, because it’s completely useless. God does not look at our parents or ancestors, but at our hearts. It is not our origin that counts for Him, but whether we have gone to the Lord Jesus in repentance for our sins. God can give life to dead stones. He did so spiritually, for believers are called “living stones” (1 Peter 2:5).

The religious leaders must clearly think that judgment is near. The axe of judgment will soon cut down the tree of their pride, on which there is no fruit for God. Then that tree will be thrown into the fire of hell, so that they will be separated forever from the God with Whom they never shared part.

Matthew 3:16

Preaching of John

The religious leaders, the Pharisees and Sadducees, also come to the baptism of John. The Pharisees are orthodox. They add to the Word of God. They are the most influential and want to hold firmly to what they see as truth. The Sadducees are liberal. They break apart the Word of God and believe only what they can reason intellectually. John puts them all on the same level when he calls them a brood of vipers.

The religious leaders see the enormous power of John’s preaching and also how crowds flock to him. They don’t want to stay out of it. They think they can participate without conversion. They are only interested in their own honor. They want to keep their influence over the crowds.

John does not want to baptize them. He sees through their cunning intentions. By calling them ‘brood of vipers’ he declares outrightly that they are descendants of the devil. He asks them how they can imagine of escaping the coming wrath. This question must touch their conscience so that they will truly come to conversion.

John does not explain how a sinner can be saved or how God forgives sins. He simply points out that someone who says that he is in relationship with God must prove it by showing deeds that are in keeping with God. If there is true and living faith, this will be evident from the works (James 2:14).

He tells them that they don’t have to point to their descent from Abraham either, because it’s completely useless. God does not look at our parents or ancestors, but at our hearts. It is not our origin that counts for Him, but whether we have gone to the Lord Jesus in repentance for our sins. God can give life to dead stones. He did so spiritually, for believers are called “living stones” (1 Peter 2:5).

The religious leaders must clearly think that judgment is near. The axe of judgment will soon cut down the tree of their pride, on which there is no fruit for God. Then that tree will be thrown into the fire of hell, so that they will be separated forever from the God with Whom they never shared part.

Matthew 3:17

John Announces Christ

In his announcement of the Mighty John indicates that there is no comparison between him and the One Who comes after him. John makes himself nothing and Christ everything. In His presence John regards himself as nothing. The point is not that he would not feel at ease with Christ, but the glory of Christ is so great for him, that he himself disappears into nothingness. Christ’s walk is so much more exalted than his walk. He does not dare to compare his walk with that of Christ.

The work of Christ is also so much more exalted than his work. He baptizes with water, but Christ will baptize them with the Holy Spirit and fire. The baptism of the Holy Spirit and baptism with fire are two different things that will happen at two different times. The baptism with the Holy Spirit has to do with the first coming of the Lord Jesus on earth, with His completed work on the cross and His glorification in heaven. The baptism of fire has to do with His second coming to earth, when He comes to judge. Between the two comings lies the time of grace.

Both events indicate the great characteristics of the two comings of Christ. The baptism of the Holy Spirit is the power of God’s blessing in view of the kingdom of heaven as it is now, in the time of grace. The baptism of fire will accompany the kingdom of heaven when Christ returns to establish His kingdom on earth in majesty.

The coming of Christ will cause a separation between who are of Him, “His wheat”, and who are not of Him, “the chaff”. The picture of the threshing floor is used. There the wheat is separated from the chaff with the winnowing fork. As a result, complete cleaning takes place. The wheat is a picture of the believers. They have accepted Christ and He is their life. The chaff is a picture of the unbelievers. He will baptize His ‘wheat’ with the Holy Spirit and He will baptize the ‘chaff’ with fire. This will be fulfilled for Israel at the beginning of the millennium. A partial fulfilment of the baptism of the Holy Spirit took place at Pentecost. This is how the church came into being.