Record Lectures 3 1 3 Commentary

1. Record Lectures 3 1 3 Commentary Kjv
2. Record Lectures 3 1 3 Commentary Matthew Henry
3. Record Lectures 3 1 3 Commentary David Guzik

In 1990, the company was founded by Thomas M. Rollins, former Chief Counsel of the United States Senate Committee on Labor and Human Resources. Rollins had been inspired by a 10-hour videotaped lecture series by Irving Younger he watched while at Harvard Law School, and he began recruiting professors and experts to record lectures. Rollins invested all his money in the company, at. Genesis 3:1 introduces a new character into the Eden narrative and signals a shift in the plot. He is introduced as 'the serpent.' Initially, the reader may picture nothing more than a legless reptile (suborder: serpentes).The Hebrew term נחש is generally used to refer to a type of a reptile, usually a legless reptile such as a snake (Num 21:6; Deut 8:15; Ps 58:4; Prov 23:32; Isa 65:25. You can also find a full demo video lecture at the end of the article. So, let's get started. To create an interactive video lecture, just open your PowerPoint. Record video narration. There are two options we should consider, based on whether you have a pre-recorded video file.

III.

(1) John theBaptist.—For the birth and early life of the forerunner of the Christ, see Notes on. Luke 1. The manner in which he is mentioned here shows that his name was already well known to all readers of the Gospel. So, in like manner, Josephus names him as popularly known by the same title (Ant. xviii. 5, § 2), and describes his work as that of a preacher of repentance in nearly the same terms as St. Matthew. The symbolism of ablution as the outward sign of inward purification was, of course, derived from the Mosaic ritual. It was ordered for the consecration of the priests (Exodus 29:4; Leviticus 8:6), for the purification of the leper and other unclean persons (Leviticus 14:8; Leviticus 15:31-32). It had received a fresh prominence from the language of Isaiah 1:16, of Ezekiel 36:25, of Zechariah 13:1, and probably (though the date of the practice cannot be fixed with certainty) from its being used on the admission of proselytes, male or female, from heathenism. The question asked by the priests and Levites in John 1:25 implies that it was expected as one of the signs of the coming of the Messiah, probably as the result of the prophecies just referred to. That which distinguished the baptism of John from all previous forms of the same symbolism was, that it was not for those only who were affected by a special uncleanness, nor for the heathen only, but for all. All were alike unclean, and needed purification, and their coming to the baptism was in itself a confession that they were so. The baptism was, as the name implied, an immersion, and commonly, though not necessarily, in running water.

The abrupt way in which the narrative is introduced 'in those days,' after an interval of thirty years from the close of Matthew 2, may be explained as referring to the well-known period of the commencement of John's ministry; or it may loosely refer to Matthew 1:23, and imply that time had gone on with no change in the general circumstances. (Comp. Exodus 2:11. See Excursus on the intervening History in the Notes on this Gospel.)

Came.—Literally, with the vividness of the historic present, cometh.

Preaching.—Here, as everywhere in the New Testament, the word implies proclaiming after the manner of a herald.

In the wilderness of Judæa.—The name was commonly applied to the thinly populated region in the southern valley of the Jordan, and so was equivalent to 'the country about Jordan' of Luke 3:3, including even part of the district east of the river. In this region John had grown up (Luke 1:80).

Matthew 3:1. In those days — That is, in those years. For, as these events happened near thirty years after those recorded in the former chapter, this phrase is to be taken, in a very extensive sense, for that age of which he had spoken in the preceding words. And it is here used with the greater propriety, because John did indeed appear in his public character while Christ continued to dwell at Nazareth, which was the event that Matthew had last mentioned. Christ was now about thirty years of age, before which time of life no priest, teacher, or prophet was allowed to perform his office, as the Hebrews tell us, and as may be collected from the Scripture, 1 Chronicles 23:3. Hence we learn that great preparation is necessary for sacred offices. The evangelists, therefore, pass over almost in entire silence our Saviour's minority, only mentioning his disputing with the doctors in the temple, Luke 2:46. And yet it is probable many other remarkable things happened during that period, which, if they had been recorded, we should have read with pleasure and profit. But as the Holy Ghost has not been pleased to favour us in this respect, let us be thankful for, and duly improve, what is made known to us. Came John — The son of Zacharias and Elizabeth, who had lived for several years retired in the wilderness of Judea:

the Baptist — So called, either because he was the first who, by God's command, baptized penitents, or because by him God instituted the ordinance of baptism. For, admitting that the Jews received proselytes by baptism, yet he baptized Jews themselves, and from his time the ordinance of baptism must be dated. Before Christ's entering upon the first part of his work, that of declaring the will of God, was recorded, it was necessary that the office of John should be spoken of, because he was his harbinger, or forerunner, and proclaimed his coming beforehand; and because, at the time of John's baptizing Jesus, the Holy Ghost visibly descended on him, and consecrated him to his prophetic office. Preaching — The original word, κηρυσσων, means proclaiming, or

Record Lectures 3 1 3 Commentary Kjv

crying aloud. It is properly used of those who make proclamation in the streets or camps, or who lift up their voice in the open air, and declare the things which are to be promulgated by public or royal authority, and which they have in charge from another. In the wilderness of Judea — That is, in the uncultivated and thinly-inhabited parts of Judea, where, it seems, his father Zacharias lived, Luke 1:39-40. For we are not to suppose that John shunned the society of men, as those afterward did, who, on that account, were called hermits; but he had been brought up and had always lived in the country, and not in the city, and had had a plain country education, and not an academical or courtly one, at Jerusalem. We must observe, that the term wilderness, among the Jews, did not signify a place wholly void of inhabitants, but a place in which they were fewer, and their habitations more dispersed, than in villages and cities. Hence we read of six cities with their villages, in the wilderness, Joshua 15:61-62; that Nabal dwelt in the wilderness of Paran, 1 Samuel 25:1-2; and Joab had his house in the wilderness, 1 Kings 2:34. John began his preaching in the desert, in which he had been brought up, Luke 1:80, as Jesus, in like manner, began his in Galilee, Acts 10:37. There was, however, this difference between them, that Christ preached in Galilee, a country the most populous of any in that neighbourhood, but John in the desert, that is, in a place but thinly inhabited, and little cultivated. The former of which was suitable to the benignity of our Saviour, and the latter to the austerity of his forerunner. Lastly, John, who had begun to preach in Judea, is imprisoned and put to death in the dominions of Herod; Christ, on the other hand, who entered upon his ministry in the tetrarchy of Herod, is crucified at Jerusalem, in Judea.3:1-6 After Malachi there was no prophet until John the Baptist came. He appeared first in the wilderness of Judea. This was not an uninhabited desert, but a part of the country not thickly peopled, nor much enclosed. No place is so remote as to shut us out from the visits of Divine grace. The doctrine he preached was repentance; Repent ye. The word here used, implies a total alteration in the mind, a change in the judgment, disposition, and affections, another and a better bias of the soul. Consider your ways, change your minds: you have thought amiss; think again, and think aright. True penitents have other thoughts of God and Christ, sin and holiness, of this world and the other, than they had. The change of the mind produces a change of the way. That is gospel repentance, which flows from a sight of Christ, from a sense of his love, and from hopes of pardon and forgiveness through him. It is a great encouragement to us to repent; repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return unto you in the way of mercy. It is still as necessary to repent and humble ourselves, to prepare the way of the Lord, as it then was. There is a great deal to be done, to make way for Christ into a soul, and nothing is more needful than the discovery of sin, and a conviction that we cannot be saved by our own righteousness. The way of sin and Satan is a crooked way; but to prepare a way for Christ, the paths must be made straight, Heb 12:13. Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, and contempt of the world. By giving others this example, John made way for Christ. Many came to John's baptism, but few kept to the profession they made. There may be many forward hearers, where there are few true believers. Curiosity, and love for novelty and variety, may bring many to attend on good preaching, and to be affected for a while, who never are subject to the power of it. Those who received John's doctrine, testified their repentance by confessing their sins. Those only are ready to receive Jesus Christ as their righteousness, who are brought with sorrow and shame to own their guilt. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse them from all their iniquities, thereby intimating, that by nature and practice all were polluted, and could not be admitted among the people of God, unless washed from their sins in the fountain Christ was to open, Zec 13:1.In those days - The days here referred to cannot be those mentioned in the preceding chapter, for John was but six months older than Christ. Perhaps Matthew intended to embrace in his narrative the whole time that Jesus lived at Nazareth; and the meaning is, 'in those days while Jesus still dwelt at Nazareth,' John began to preach. It is not probable that John began to baptize or preach long before the Saviour entered on his ministry; and, consequently, from the time that is mentioned in the close of the second chapter to that mentioned in the beginning of the third, an interval of twenty-five years or more elapsed.

John the Baptist - Or John the baptizer - so called from his principal office, that of baptizing. Baptism, or the application of water, was a rite well known to the Jews, and practiced when they admitted proselytes to their religion from paganism. - Lightfoot.

Preaching - The word rendered 'preach' means to proclaim in the manner of a public crier; to make proclamation. The discourses recorded in the New Testament are mostly brief, sometimes consisting only of a single sentence. They were public proclamations of some great truth. Such appear to have been the discourses of John, calling people to repentance.

In the wilderness of Judea - This country was situated along the Jordan and the Dead Sea, to the east of Jerusalem. The word translated 'wilderness' does not denote, as with us, a place of boundless forests, entirely destitute of inhabitants; but a mountainous, rough, and thinly settled country, covered to some considerable extent with forests and rocks, and better suited for pasture than for tilling. There were inhabitants in those places, and even villages, but they were the comparatively unsettled portions of the country, 1 Samuel 25:1-2. In the time of Joshua there were six cities in what was then called a wilderness, Joshua 15:61-62.

CHAPTER 3

Mt 3:1-12. Preaching and Ministry of John. ( = Mr 1:1-8; Lu 3:1-18).

For the proper introduction to this section, we must go to Lu 3:1, 2. Here, as Bengel well observes, the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age is determined by it (Lu 3:23). No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that 'he had traced down all things with precision from the very first' (Mt 1:3). Here evidently commences his proper narrative.

Lu 3:1:

Now in the fifteenth year of the reign of Tiberius Cæsar—not the fifteenth from his full accession on the death of Augustus, but from the period when he was associated with him in the government of the empire, three years earlier, about the end of the year of Rome 779, or about four years before the usual reckoning.

Pontius Pilate being governor of Judea—His proper title was procurator, but with more than the usual powers of that office. After holding it for about ten years, he was summoned to Rome to answer to charges brought against him; but ere he arrived, Tiberius died (A.D. 35), and soon after miserable Pilate committed suicide.

And Herod being tetrarch of Galilee—(See on [1210]Mr 6:14).

and his brother Philip—a very different and very superior Philip to the one whose name was Herod Philip, and whose wife, Herodias, went to live with Herod Antipas (see on [1211]Mr 6:17).

Record Lectures 3 1 3 Commentary Matthew Henry

tetrarch of Ituræa—lying to the northeast of Palestine, and so called from Itur or Jetur, Ishmael's son (1Ch 1:31), and anciently belonging to the half-tribe of Manasseh.

and of the region of Trachonitis—lying farther to the northeast, between Iturea and Damascus; a rocky district infested by robbers, and committed by Augustus to Herod the Great to keep in order.

and Lysanias the tetrarch of Abilene—still more to the northeast; so called, says Robinson, from Abila, eighteen miles from Damascus.

Lu 3:2:

Annas and Caiaphas being the high priests—The former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas, his son-in-law (Joh 18:13; Ac 4:6). In David's time both Zadok and Abiathar acted as high priests (2Sa 15:35), and it seems to have been the fixed practice to have two (2Ki 25:18).

the word of God came unto John the son of Zacharias in the wilderness—Such a way of speaking is never once used when speaking of Jesus, because He was Himself The Living Word; whereas to all merely creature-messengers of God, the word they spoke was a foreign element. See on [1212]Joh 3:31. We are now prepared for the opening words of Matthew.

Diagram online. 1. In those days—of Christ's secluded life at Nazareth, where the last chapter left Him.

came John the Baptist, preaching—about six months before his Master.

in the wilderness of Judea—the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.Matthew 3:1-4 The preaching of John the Baptist; his office, and
manner of living.
Matthew 3:5,6 He baptizeth in Jordan,
Matthew 3:7-12 and rebuketh the Pharisees.
Matthew 3:13-17 Christ is baptized, and receiveth a witness from heaven.
That is, in the 15th year of Tiberius Caesar, (as Luke expounds it, Luke 3:1) when John the Baptist and Christ also were about thirty years of age, Luke 3:23, for there was no great difference betwixt the age of Christ and John, as may be learned from Luke 1:31,41,57.
In those days, while Joseph and Mary, and our blessed Lord, dwelt in Nazareth. See Exodus 2:11. This phrase in those days is the same with in those years. It is an ordinary thing in the Hebrew to confound the words signifying a day and a year, and the Greeks did the same, as appears by the seventy interpreters, 1 Samuel 1:3,7. The evangelists pass over with a great deal of silence our Saviour's minority, only mentioning his disputing with the doctors in the temple, Luke 2:46.
Came John the Baptist; John the son of Zacharias, Luke 3:2, called the Baptist, either because he baptized Christ, or because by him God instituted the ordinance of baptism, which before that time the Jews used in the admission of their proselytes.
Preaching according to his commission, Luke 3:2, where it is said the word of the Lord came to him.
In the wilderness of Judea; some parts of Judea, where houses and inhabitants were very few. None must think that the history of the second chapter is continued in this, there was a distance of twenty-eight or twenty-nine years; the evangelist designing not to satisfy men's curiosity, but only to give us that part of Christ's story which might be profitable to us to know.

In those days came John the Baptist,. The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew 'Jochanan', which signifies 'gracious', or 'the grace of the Lord', or 'the Lord has given grace'; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, Luke 16:16. This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, Luke 1:13. He is called by some of the Jewish writers (m), John the 'high priest'; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a 'high' or 'chief priest'; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, Matthew 2:4. From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus (n) calls him 'John', who is surnamed , 'the Baptist'; and Ben Gorion having spoken of him, says (o), this is that John who , 'made', instituted, or practised 'baptism'; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he 'came' or 'was preaching' the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him. The place where he preached is mentioned,

in the wilderness of Judea; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of Salt, and Engedi, Joshua 15:61. Mention is made in the Talmud (p) of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that

'they do not bring up small cattle in the land of Israel, but they bring them up , 'in the wilderness which is in Judea'.'

The Jews have an observation (q) of many things coming from the wilderness;

'the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.'

So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, Luke 3:23 an age in which ecclesiastical persons entered into service, Numbers 4:3. It was indeed, as Luke says, Luke 3:1 in the 'fifteenth' year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests.

(m) Ganz. Tzemach David, par. 1. fol. 25. 2. Chronicon Regum, fol. 54. 4. (n) Antiq. l. 18. c. 7. (o) L. 5. c. 45. (p) T. Bab. Bava Kama, fol, 79. 9. 2.((q) Shirhashirim Rabba, fol. 13. 3.

In {a} those days came {1} John the Baptist, preaching in the {b} wilderness of Judaea,

(a) Not when Joseph went to dwell at Nazareth, but a great while after, about fifteen years: for in the 30th year of his life Jesus was baptized by John: therefore those days means the time when Jesus remained as an inhabitant of the town of Nazareth.

(1) John, who through his singular holiness and rare austerity of life caused men to cast their eyes on him, prepares the way for Christ who is following fast on his heels, as the prophet Isaiah foretold, and delivers the sum of the gospel, which a short time later would be delivered more fully.

(b) In a hilly country, which was nonetheless inhabited, for Zacharias dwelt there, Lu 1:39,40, and there was Joab's house, 1Ki 2:34; and besides these, Joshua makes mention of six towns that were in the wilderness, Jos 15:61,62.

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In 1990, the company was founded by Thomas M. Navicat premium 15 0 3 cr2. Rollins, former Chief Counsel of the United States Senate Committee on Labor and Human Resources.^[2][3] Rollins had been inspired by a 10-hour videotaped lecture series by Irving Younger he watched while at Harvard Law School, and he began recruiting professors and experts to record lectures.^[2][4] Rollins invested all his money in the company, at one point using up all his credit cards, selling almost all his suits from his Washington days, and living in an attic.^[2] Because his company was for-profit, Rollins adapted course offerings to please customers; he threw out one course because the professor constantly insulted the viewers during lectures, and he asked some other professors to re-record segments that had unsupported political commentary.^[2]

By 2000, the company was well established, with about US$20M in annual revenue.^[2] Easy sketch pro 3 0 1 download free.

In October 2006, the company was acquired by Brentwood Associates, a private equity investment firm.^[5]

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The following academics, among others, have authored courses. This list covers only instructors about whom an article exists.

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Courses are offered on DVDs or audio CDs, or for Internet download or streaming. In 2018, the firm's competitors included MOOCs such as Coursera and Khan Academy.^[4] In 2016, the firm was earning $150 million annually in revenue.^[4]

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Bettertouchtool 3 02 2. The production quality of the courses is 'a cut above' free courses offered on YouTube, according to a report in The New York Times.^[4] Chief executive Paul Suijk described The Great Courses as the 'Netflix of learning'.^[4]Bill Gates has been a fan of the series.^[6]

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One conservative analyst has described the courses offered by The Teaching Company as more mainstream than what is offered at traditional American liberal arts colleges, describing the course selection as being driven by market forces, with the firm's founder, Tom Rollins, asking customers which subjects they wanted to learn, and using market research techniques to figure out what courses to offer, and even what lectures to include, to satisfy an intensely loyal customer base. The indicated result was that the catalog has had less emphasis on issues such as sexism and racism and more of a focus on 'everything the civilization has figured out so far and to discover new things'. The analyst further noted that the survey format predominates, with few in-depth courses on specific thinkers or philosophical schools, and more emphasis on covering the fundamentals of a subject, as if it were an introductory college course.^[2]

See also[edit]

References[edit]

1. ^Martell, Nevin (2015-09-03). 'Before YouTube and online classes, there were the Great Courses'. Washington Post. Retrieved 2018-10-09.
2. ^ ^abcdefghijMacDonald, Heather (2011-06-21). 'Great Courses, Great Profits'. City Journal (New York).
3. ^Bales, Kate (1994-02-16). 'Ivy League Courses for Price of a Video'. The New York Times. Archived from the original on 2009-07-14. Retrieved 2009-06-21.
4. ^ ^abcdefghiMax, Sarah (2016-05-27). 'Born in the VCR Era, Great Courses Seeks to Evolve'. The New York Times. Retrieved 2018-03-27. . top educators accessible to the masses, the Great Courses built a loyal audience of lifelong learners by making 'the world's greatest professors' .
5. ^Max, Sarah (2013-07-29). 'If Its Customers Love a Business, This Equity Firm Does, Too'. The New York Times.
6. ^Gates, Bill (2018-01-04). 'The 4 Learning Hacks Bill Gates Swears By'. Time magazine. Retrieved 2018-03-27. .One of my favorite sources for interesting lectures is The Teaching Company. They get incredible professors to teach courses on pretty much every topic you can think of. I always take at least one of their DVDs to watch when I travel. Right now, I've got their courses on oceanography, the surveillance state, and physiology.

Bibliography[edit]

Record Lectures 3 1 3 Commentary David Guzik

• Mathews, Linda (1996-03-31). 'Adult Education; No Tests and You Can Hit Rewind'. New York Times.
• Nordin, Kendra (2003-01-28). 'From the college lecture hall to your headphones'. Christian Science Monitor.
• Sorkin, Andrew Ross (2014-09-05). 'So Bill Gates Has This Idea for a History Class.'New York Times.

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