Sun., Dec. 26 — Adult Bible Study: You Must Be Born Again, Pt. 1

PRELIMINARIES:

1. Hand out Bible reading plans. Discuss necessity of regular Bible reading. Resolve to read entire Bible in 2011.

2. Hand out Bible reading/study guides. Discuss how to use.

Lesson Text: John 3:3 “Jesus answered and said unto him, Verily, verily, I say unto thee, ‘Except a man be born again, he cannot see the kingdom of God.’”

“Verily, verily” — lit., amen, amen = strong certainty.

    recorded only in John    25X

“except a man" — this means you, Nicodemus. It means every man, woman, and child regardless of status, birth, nobility, position, parentage, wealth, etc.

“born again” — ἄνωθεν — anōthen
   
    — also, from above ( John 3:31; John 19:11, James 1:17; James 3:15, James 3:17)

    doubtful that Nicodemus understood it this way (see his response in v. 4

    the new birth is from heaven, above. It is a work of the Triune God.

this state of Jesus repeated 2 more times (verses 5, 7)

Birth used to illustrate salvation

 

Physical Birth	Spiritual Birth
Initiated by parents	Initiated by God
You did not will yourself born	Not of the will of man (John 1:12,13)

 

To be continued….

Sun., Dec. 19 Adult Bible Study — A Man of the Pharisees

Lesson text: John 3:1-21

John 3:1   “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:”

Pharisees:  (ISBE)  The name means separatists.   “— those who carefully kept themselves from any legal contamination, distinguishing themselves by their care in such matters from the common people....”

“...the Pharisees, although primarily a religious party, became ere long energetically political. They were a closely organized society, all the members of which called each other ... ‘neighbors’; this added to the power they had through their influence with the people.”

Nicodemus: a Greek name, meaning “conqueror of the people.”

a ruler of the Jews:

member of the Sanhedrin, which governed the internal affairs of Israel and was their supreme court. It had ultimate religious authority.

John3:2  The same came to Jesus by night, and said unto him,  “Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.”

Why did Nicodemus come to Jesus at night?

    It is often assumed that this was an act of timidity or cowardice.

    No reason is stated.

    Jesus did not express fault with this.

Where he is silent, so should we be.

    Both Jesus and Nicodemus were busy during the day.

The questions Nicodemus had are better discussed in private than in a crowd.

Rabbi:  A title of respect, "my great one," Master, Teacher

“we know thou art a teacher come from God.”

    we know — himself, or he along with others?

        know - not gnosis or epignosis, but eidon; to see, perceive

    a teacher - didaskolos; not all rabbis were teachers

come from God - "from God" appears first, giving emphasis to his divine commission.

“for no man can do these miracles that thou doest, except God be with him.”

“these miracles” — recently performed in Jerusalem during the Passover week.

    The Jews thinking: miracles are works of God. If a man performs miracles, he must then be approved of God.

NOTE: miracles may be demonic/satanic in origin: Matt 24:24; 2Thess. 2:9; Rev. 13:13-14

Sun., Dec. 12 Adult Bible Study — First Cleansing of the Temple, Pt. 2

Lesson Text: John 2:12-25

John 2:18

A tacit admission that what Christ had done was lawful. These were probably the Sanhedrin. Because Christ was not a priest or Levite, they were wanting to know by what authority he interfered with the temple.

John 2:19

Here is the sign.  v. 21 tells us he was speaking of his body

    1 Cor. 6:19; 2 Cor. 5:1; 2 Pet. 1:13

If it was wrong to defile, desecrate, and profane the temple made of wood and stone, how much more wrong is it to defile, desecrate, and profane the dwelling place of the Holy Spirit?

John 2:20

Not Solomon's temple; that had been destroyed.

Not the rebuilding of the temple after the Jews returned from exile.

Probably Herod's repairing of the temple: The repairs "were so extensive and costly, that eighteen thousand workmen were employed about them." Josephus puts it at 46 years when Jesus visited.

John 2:22

Ryle: "We must  not suppose religious teaching does no good because it is not understood immediately. It may do good long after the teacher is dead."

Believed — fully and with reconfirmation of the truth.

The Holy Spirit gave them understanding, bringing to fruition that seed that had been planted several years earlier.

John 2:23

More than one level or degree of belief:

    Jas. 2:19 - demons believe

    Rom. 10:10 - heart belief

John Gill: a faith in which all the powers of the soul, the under-standing, will, and affections, are concerned, it is a seeing of the Son, a beholding of the glory, fulness, suitableness, ability, and willingness of Christ as a Saviour, with the eye of the understanding spiritually enlightened; it is a going out of the soul to Christ, in various acts, such as venturing into his presence, prostrating itself at his feet, resolving if it perishes it will perish there; a giving up itself unto him, determining it will have no other Saviour, leaning and relying on him, and living upon him; which faith works by love to Christ, moves the affections, stirs up the desires of the soul to his name, and endears him and all that belong to him to it.

NOTICE: heart belief produces righteousness!

    Here - head belief; assent

        they believed "in his name," but not "on his name."

John 2:24

"... Jesus looks at us and believes in us. Jesus thinks that you can be like him! And he invites you to follow him because he believes in you!"

(a Harvard Divinity School student wrote in her blog): The super hip American pastor, Rob Bell, has another interpretation of this story, however. In one of his super hip movie shorts, (one of the Nooma series), he cites Jewish rabbinic history to charge that Jesus’ question about Peter’s faith was not actually a question about faith in his teacher, as we often assume. Rather, Jesus was asking Peter, “Don’t you have faith in yourself?  Faith that you can actually be like me?”  Rob Bell suggests that by inviting all of humankind to be Christian disciples, disciples like Peter, Jesus was essentially communicating the radical message that God believes in us—in our ability to live good lives, and to live up to our individual callings. “Don’t you have faith Peter? I called you out here because I believe in you.”
   
John 2:24 categorically denies this pop theology.

The fact is, Jesus doesn't trust you, doesn’t believe in you — if you are an unbeliever. v.24 is v.23 negatively stated.

We would have had these "believers" walking the aisle, signing a white card, making a decision, saying the sinners prayer, and baptized faster than the writer took to pen these words.

John 2:25

only God knows what is in the heart of man

Sun., Dec. 5 Adult Bible Study — First Cleansing of the Temple, Pt. 1

Lesson Text: John 2:12-25

John 2:12

After this - the wedding at Cana

went down — Capernaum being lower than Cana

Capernaum - believed to be on the Northeast side of the Sea of Galilee.

Matt. 11:23 & Luke 10:15 prophetically speak of the demise of Capernaum. It has so completely disappeared that it cannot be placed with any degree of certainty today.

Capernaum is mentioned only in the Gospels. It appears this is where Jesus lived when he was not in Jerusalem and its environs.

“his mother” — again, Joseph is not mentioned. He may have already been deceased. His mother is once again with him, but does not seem to have regularly accompanied him.

his brethren — siblings? cousins?

John 2:13

How many Passovers did Jesus celebrate during his ministry?

    2?    3?     4?

Disputed, with most commentators saying 3. It appears that he began his ministry just before this one, and ended with one. Another (John 6:4) is mentioned in this Gospel. If this be the case it limits his earthly ministry to between two and three years.

J. C . Ryle — “  Our Lord's regular attendance on the feasts and ordinances of the law of Moses deserves notice. So long as the dispensation of the Old Testament lasted, He gave it all due honor, however unworthy the hands which administered it. The unworthiness of ministers will not justify us in neglecting God's ordinances.” (Ryle's Expository Thoughts on the Gospel, Vol. 3, John 1:1 — John 10:30, p. 108)

"Jesus went up to Jerusalem" — Jerusalem was always "up."

His going to Jerusalem to celebrate Passover was according to the Law.

    Exodus 23:15-17        Deuteronomy 16:5-6

John 2:14-17

"in the temple" — includes the outer courts as well as the temple proper.

This is the first episode; there is another at the close of his ministry (Matt. 21:12).

As to how Jesus could get away with this, see Barnes on this verse.

Albert Barnes says:

“We see here how strong is the love of gain - the ruling passion of mankind. Not even the sacredness of the temple, the presence of God, the awful ceremonials of religion, deterred them from this unholy traffic. So wicked men and hypocrites will always turn “religion,” if possible, into gain; and not even the sanctuary, the Sabbath, or the most awful and sacred scenes, will deter them from schemes of gain. Compare Amos 8:5. So strong is this groveling passion, and so deep is that depravity which fears not God, and regards not his Sabbaths, his sanctuary, or his law.”

This arrangement was probably started to provide sacrificial beasts that were certified perfect for those that came from long distances. The money changers were required both to convert foreign money to domestic but also to convert the coin of the realm to Jewish money.

Vincent says : “The money-changers opened their stalls in the country towns a month before the feast. By the time of the first arrivals of passover-pilgrims at Jerusalem, the country stalls were closed, and the money-changers sat in the temple.”

J.C. Ryle: “No doubt they would have pleaded that all was done with a  good intention! Their end was to provide facilities for worshiping God! But good intentions cannot sanctify unscriptural actions.”

John 2:15-16

small cords = rushes, probably used for tying up animals.

    drove out the sheep  and oxen  and money changers

    overturned the money tables and dumped their money out

    told those that sold the doves to take their birds out of there

my Father's house — an assertion that he was divine.

    Merchandising of Jesus is big business.

        T-shirts: emulating Coca Cola® ads — “Jesus He's the real thing”

John 2:17

    Psa. 9:9

WWJD? — not a good question; should be, “What would Jesus do if he were in my shoes?”

    Dyke: "This act of Christ is not to be drawn into imitation, because He did it as Lord of the temple by virtue of His Sonship."

Sun., Nov. 28 Adult Bible Study — Alcohol and the Bible, Pt.2

See WINE in ISBE

Throughout the Old Testament, wine is regarded as a necessity of life and in no way as a mere luxury. It was a necessary part of even the simplest meal (Gen. 14:18; Judges 19:19; 1Sam. 16:20; Isa. 55:1, etc.), was an indispensable provision for a fortress (2Chr. 11:11), and was drunk by all classes and all ages, even by the very young (Lam. 2:12; Zech. _9:17). “Wine” is bracketed with “grain” as a basic staple (Gen. 27:28, etc.), and the failure of the wine crop or its destruction by foreigners was a terrible calamity (Deut. 28:30, Deut. 28:39; Isa. 62:8; Isa. 65:21; Mic. 6:15; Zeph. 1:13, etc.). On the other hand, abundance of wine was a special token of God's blessing (Gen. 27:28; Deut. 7:13; Amos 9:14, etc.), and extraordinary abundance would be a token of the Messianic age (Amos 9:13; Joel 3:18; Zech. 9:17). A moderate “gladdening of the heart” through wine was not looked upon as at all reprehensible (2Sam. 13:28; Est. 1:10; Psa. 104:15; Eccl. 9:7; Eccl. 10:19; Zech. 9:15; Zech. 10:7), and while Judges 9:13 represented a mere verbal remnant of a long-obsolete concept, yet the idea contained in the verse was not thought shocking. “Drink offerings,” indeed, were of course a part of the prescribed ritual (Lev. 23:13, etc.; see SACRIFICE), and a store of wine was kept in the temple (tabernacle) to insure their performance (1Chr. 9:29).

There have been and there are godly men on both sides of this question.

The following have all given their approval to the restrained use of intoxicating beverages:

Basil the Great (d. 379) see this Wikipedia article for a fuller treatment of this subject. It is fair and accurate.

Martin Luther: particularly fond of home-brewed beer. The two following quotes are from the linked web site.

"I opposed indulgences and all the papists, but never with force. I simply taught, preached and wrote God's Word; otherwise I did nothing. And while I slept [cf. Mark 4:26-29], or drank Wittenberg beer with my friends Philip and Amsdorf, the Word so greatly weakened the papacy that no prince or emperor ever inflicted such losses upon it."

Above all, Luther was a champion of moderation. In his Sermon on Soberness and Moderation, delivered on May 18, 1539, he noted:

    "It is possible to tolerate a little elevation, when a man takes a drink or two too much after working hard and when he is feeling low. This must be called a frolic. But to sit day and night, pouring it in and pouring it out again, is piggish... all food is a matter of freedom, even a modest drink for one's pleasure. If you do not wish to conduct yourself this way, if you are going to go beyond this and be a born pig and guzzle beer and wine, then, if this cannot be stopped by the rulers, you must know that you cannot be saved. For God will not admit such piggish drinkers into the kingdom of heaven [cf. Gal. 5:19-21]... If you are tired and downhearted, take a drink; but this does not mean being a pig and doing nothing but gorging and swilling... You should be moderate and sober; this means that we should not be drunken, though we may be exhilarated."

John Calvin liked to spend private moments on Lake Geneva while reading scripture along with drinking red wine.

He says in a sermon on Deuteronomy 14:26, (And you shall bestow that money for whatsoever your soul lusts after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever your soul desires: and you shall eat there before the Lord your God, and you shall rejoice, and your household.): “When we drink wine or strong drink, we drink in the audience of the heavenly Vintner who expects us to enjoy his gifts.”

Puritans, Pilgrims, and Evangelists"

(From Wikipedia) As the Pilgrims set out for America, they brought a considerable amount of alcohol with them for the voyage (more than 28,617 liters = 7,560 gallons),[115] and once settled, they served alcohol at "virtually all functions, including ordinations, funerals, and regular Sabbath meals."[116] M. E. Lender summarizes the "colonists had assimilated alcohol use, based on Old World patterns, into their community lifestyles" and that "[l]ocal brewing began almost as soon as the colonists were safely ashore."[117] Increase Mather, a prominent colonial clergyman and president of Harvard, expressed the common view in a sermon against drunkenness: "Drink is in itself a good creature of God, and to be received with thankfulness, but the abuse of drink is from Satan; the wine is from God, but the drunkard is from the Devil."[118] This Old World attitude is likewise found among the early Methodists (John and Charles Wesley, George Whitefield, Adam Clarke,[119] Thomas Coke and Francis Asbury) and Baptists (John Gill and John Bunyan).

John Wesley

Wine...is one of the noblest cordials in nature.

He deplored distilled liquors, however, for general consumption.

God

Eccl. 9:7;

Eccl. 10:19

Jesus

Luke 7:34 Jesus was not known as a teetotaler. He apparently was open about drinking wine. He imbibed enough that his enemies called him a drunkard, even though he was abstemious in both eating and drinking.

The early followers of the risen Christ: Acts 2:13-15 – If Peter had been an American fundamentalist, he would have answered, “Are you kidding? We don’t even drink!” Instead, he answers that it was really too early to be bombed.

Church leaders:1Tim. 3:3; 1Tim 3:8; 1Tim 5:23; Titus 1:7; Titus2:3

1Peter 4:3 - no condemnation of drinking, but of excess

Rev. 6:6

Paul: 1Cor. 11:21-22 Note: Paul condemns the Corinthians for being drunk at their love feasts in which they observed the Lord’s Table. He does not condemn their drinking, but tells them to do it at home. Also note that wine here has to be more than diluted with water stuff, or they would have had exploding bladders.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

How shall we then live?

Eph. 5:18 — We are not to be drunk with wine but we are to be filled with the Spirit. This is a two-sided command. To obey the one without obeying the other is still disobedience and sin. If we are filled with the Spirit (which will be obvious by demonstration of the behaviors in verses 19-21) we will not fulfill the lusts of the flesh and the drinking of alcoholic beverage will not lead to over-indulgence. One aspect of the fruit of the Spirit is self-control (NASB) or temperance (KJV).

Col. 3:1-4 Our goal in life is to be preparing for our entrance into eternal life. Anything that impedes or impairs our journey there must be jettisoned. Anything that impedes or impairs another’s journey there must be jettisoned.

Rom_14:1-5; Rom_14:7; Rom_14:12-14; Rom_14:15-23

These verses specifically allow the drinking of wine … IF.

If you believe drinking alcoholic beverages is wrong, do not do it. It is sin for you.

If you believe drinking alcoholic beverages may be wrong, do not do it. It is sin for you.

If you believe drinking alcoholic beverages is or may be wrong, keep your views to yourself. It is not your business to judge others who believe contrary to you in this matter.

If you believe drinking alcohol is permissible, do not do it if it will cause another to sin or in any other way hurt them.

If you drink or if you abstain, do it unto the Lord and with his glory in mind.

Sun., Nov. 21 Adult Bible Study — Alcohol and the Bible, Pt. 1

John 2:1-11 — Jesus turned water into wine.

"Wine" in the Bible is wine. It is not grape juice.

These verses prove that wine in the Bible was intoxicating and alcoholic. Grape juice does not cause drunkenness.

Gen. 9:20-21 — first mention of wine; no condemnation of drinking

1Sam. 1:14  Hannah accused by Eli of being drunk. Hannah did not respond that “I don’t drink,” but “I have drunk neither wine nor strong drink.”

1Sam. 25:36-37  Nabal drunk

Job 32:19  speaks of the fermentation process

Psa. 104:15 wine making the heart of man glad, not something you could say about grape juice.

Mat.9:17 speaks of the fermentation process

Eph. 5:18 do not be drunk with wine; cannot apply to grape juice.

So it was wine that Jesus made, not grape juice. (Teetotalers would have you believe it was).

That it was alcoholic wine is deduced from the comments made about it. (v. 10) 

Does this authorize us to drink wine?

The following verses are used by Norman L. Geisler to support his contention that the Bible condemns intoxicating drinks. (The reader must not conclude that drinking of intoxicating beverages is being encouraged. However, truth must always be taught, even when it disagrees with our prejudices).

Pro. 20:1  Note: this verse is cautionary, not prohibitive.

Pro. 23:31-32  Note: this must be taken in the context of the preceding two verses.

Pro. 31:6  (along with verse 7) Note: This is prescriptive rather than proscriptive.

Isa. 5:11  Note: this is descriptive of addicts. It is not a proscription.

Isa. 28:7  "they are swallowed up of wine" = wino

Isa. 56:12  Again, not a proscription, but a description of the moral degeneracy of spiritual leadership.

Mic. 2:11  This was Jewry's version of the health and wealth gospel.

Lev. 10:9  This prohibition is limited and implies it was rightful for them to drink wine and strong drink at other times.

Num. 6:2-3  This prohibition was limited to those who took the vow of a Nazarite. It also prohibits their eating grapes and raisins. If this is a blanket proscription, it would be a sin for you to eat grapes, grape leaves, and raisins.

Deu.29:6  Not only did they not drink wine but they did not eat bread. By this logic, eating bread is also forbidden. This speaks of God's miraculous provision during the past 40 years by which he sustained them with food and drink. A classic case of scripture twisting.

CONCLUSION: Not one of these passages condemns the use of wine or of strong drink.

Non-biblical reasons to not drink:

   Alcohol is addictive.

   Alcohol affects your thought processes, often causing you to do stupid and embarrassing things.

   Alcohol affects almost every organ in the body.

   Alcohol can ruin even the saintliest saint (Noah)

   Alcohol does more damage than illicit drugs

   Money spent on alcohol could be better used elsewhere, such as supporting missionary endeavors, and advancing kingdom work.

Sun., Nov. 14 Adult Bible Study — Thoughts on Marriage, Pt. 2

Review main points from last week’s lesson.

In the beginning
   God made a man,
Gave him a garden
    and a whole lot of land.

Animals, too,
   were given him.
Adam was perfect
   and knew no sin.

Yes, he was perfect
   in every way;
With God he did walk
   in the cool of the day.

But something was missing,
   so we are told.
He didn't need silver,
   nor did he need gold.

No, he was not meant
   to be alone.
So a help was given,
   bone of his bone.

Now if Adam was
   a perfect man,
Why did he need
   another hand?

©1972, 2010 Willard Paul, All Rights Reserved

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

 

1.  Marriages do not fail, people do.

2.  Do not try to change your spouse. The only person you have power to change is yourself.

3.  Do not go to bed angry with each other.

4.  Do not air your dirty laundry in public.

5.  Do not speak evil of your spouse to others.

6.  Be united in front of your children. Do not allow them to pit you against your spouse.

7.  Engage in regular, scheduled family worship

8.  Pray together

9.  Submit to each other.

      Ephesians 5:21

10.  Wives, allow your husbands to be the head of your household

11.  Husbands, do not lord it over your wives

12.  Do not be afraid to cross over to help your spouse in a non-traditional role.

Sun., Nov. 7 — Some Thoughts on Marriage, Pt. 1

“Our lack of concern for the integrity of marriage, and our own accommodation to the new ideals of personal autonomy and self-fulfillment is observed by the world beyond the church. The recovery of a marriage culture in secular America is a long shot. Given the long-term trends and the lack of a public consensus, nothing dramatic is likely to happen... The real question is whether the church will recover a marriage culture in our own sphere. This will require a recovery of resolve and conviction, and the re-assertion of a biblical concept of the church as the body of Christ, with individual members living in fellowship, discipline, and mutual accountability under the authority of God’s Word. This means that, for Christian couples, our marriages are not our own private affairs, but crucial arenas for living out faithfulness to the Lord Jesus Christ. Just imagine how Christian credibility would be demonstrated when, against the trend of marriage decline in the secular culture, researchers would report that one group stands as an obvious exception—the followers of Jesus Christ.” —R. Albert Mohler

1.  Marriage is God's idea.

     Genesis 2:20-24 

2.  God is the one who assigns meaning to the word marriage.

3.  God is the one who regulates marriage

4.  Marriage is not a sacrament

Roman Catholic statements:

     "Sacraments are outward signs of inward grace, instituted by   Christ for our sanctification."

     "According to the teaching of the Catholic Church, accepted today by many Episcopalians, the sacraments of the Christian dispensation are not mere signs; they do not merely signify Divine grace, but in virtue of their Divine institution, they cause that grace in the souls of men."

5.  Marriage is a civil ordinance, not a church ordinance.

     Marriage pre-exists the church.

“Why is marriage considered to be any of the law’s business in the first place? Because the state asserts an interest in the outcomes of certain unions, separate from and independent of the interests of the parties themselves. In the absence of the institution of marriage, the individuals could arrange their relationship whatever way they wanted to, making it temporary or permanent, and sharing their worldly belongings in whatever way they chose. Marriage means that the government steps in, limiting or even prescribing various aspects of their relations with each other—and still more their relationship with whatever children may result from their union. In other words, marriage imposes legal restrictions, taking away rights that individuals might otherwise have. Yet ‘gay marriage’ advocates depict marriage as an expansion of rights to which they are entitled. They argue against a ‘ban on gay marriage’ but marriage has for centuries meant a union of a man and a woman. There is no gay marriage to ban.” —Thomas Sowell

6.  Marriage is not 1 man + 1 woman, but 1 man + 1 woman for life.

     Matthew 19:6; Mark 10:9

“Our first father, Adam,  was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure.” — Matthew Henry, Commentary on the Whole Bible, Genesis 1, p. 1o

7.  Marriage is a picture of the relationship between Christ and his bride, the church.

      Ephesians 5:21-32

8.  Marriage by a Christian must always be to another Christian.

     2 Corinthians 6:14

9.  Marriage between a Christian and an unbeliever is to be maintained as long as the unbeliever is content to stay.

     1 Corinthians 7:12-13

10.  Marriage is not living happily ever after

11.  Sexual congress alone does not a marriage make.

       Marriage consists of leaving and cleaving, as well. Genesis 2:24

       See quote under #12, below

12.  Sexual activity outside of marriage is forbidden

“Many women callers to my radio show have told me that the man in their life sees no reason to marry. ‘It’s only a piece of paper,’ these men (and now some women) argue. There are two answers to this argument. One is that if in fact ‘it is only a piece of paper,’ what exactly is he so afraid of? Why does he fear a mere piece of paper? Either he is lying to himself and to his woman or lying only to her because he knows this piece of paper is far more than ‘only a piece of paper.’ The other response is all that is written above. Getting married means I am now your wife, not your live-in; I am now your husband, not your significant other. It means that we get to have a wedding where, before virtually every person alive who means anything to us, we commit ourselves to each other. It means that we have decided to bring all these people we love into our lives. It means we have legal obligations to one another. It means my family becomes yours and yours becomes mine... When you realize all that is attainable by marrying and unattainable by living together without marrying, you have to wonder why anyone would voluntarily choose not to marry the person he or she wishes to live with forever.” —Dennis Prager

    1Corinthians 6:9; Revelation 22:15

Sun., Oct. 31 Bible Class Notes — John 2:1-11

John 2:1-11  And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: (2) And both Jesus was called, and his disciples, to the marriage. (3) And when they wanted wine, the mother of Jesus saith unto him, They have no wine. (4) Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. (5) His mother saith unto the servants, Whatsoever he saith unto you, do it. (6) And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. (7) Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. (8) And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. (9) When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, (10) And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. (11) This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

Introduction: In these few verses Christ, by his actions, commends marriage, celebration, and the rightful use of wine in addition to demonstrating the power of God in his first miracle.

Verse 1: And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

The third day: either from his discourse with Nathaniel (John 1:43) or of the marriage feast.

Jewish wedding feasts lasted seven to eight days.

Two Canas, therefore the mention of Galilee, about 6 mi. from Nazareth.

Verse 2: And both Jesus was called, and his disciples, to the marriage.

Andrew, and the other disciple, that followed Jesus, and Simon Peter, and Philip, and Nathanael

Verse 3: And when they wanted wine, the mother of Jesus saith unto him, They have no wine.

The wine either had run out or was running out.

Embarrassment to the host

An additional six people did not make things any better.

Mary had as yet seen no miracles, so why did she put Jesus on the spot?

Verse 4: Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.

Use of woman vs. mother — not a disrespectful address

“Woman, what have I to do with thee?” — What is that between us? It is not our responsibility to provide the food and wine.

“mine hour is not yet come.” — to perform miracles

Verse 6: And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

Waterpots of stone. Many fragments of clay pots existed into recent history; none of stone.

Stone pots were used for purification because they were less susceptible to contamination

1 firkin = 8.5 to 9 gal. These pots would hold about 20 gal + or -.

Verses 7-9: No actions of Jesus are recorded. The liquid went in as water and came out as wine.

This miracle was done by the will of God alone. Jesus willed it and it happened.

Verse 10: And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.

This description proves the wine was wine and not grape juice.

Good wine is always served first. Once the taste buds have had sufficient alcohol to become somewhat dulled, the lesser quality wine is served and most will not know the difference.

This wine was so good that it was immediately noticeable.

“well drunk” ≠ to being drunk, but to having imbibed enough to have destroyed “the keenness of their taste” (Barnes).

“worse” = inferior

“good wine” refers to quality, not to alcoholic content.

Verse 11: This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

This is Jesus’ first miracle. Fantastic stories (such as found in the Gospel of Thomas) of childhood miracles are complete fabrications and insulting to the dignity of the Savior.

Only God could have performed this miracle.

The disciples faith was cemented and confirmed.

Conclusion:

Jesus was sociable.

Jesus approved of marriage, finding it honorable.

Jesus was not an ascetic, but approved of the festivities of the wedding.

Jesus was gracious in performing this miracle.

The turning of water into wine was a “sign” that Jesus was truly the Messiah, the Son of God.

NEXT SUNDAY: Some thoughts on marriage and some things you can do to foster a long and happy marriage.

Sunday 11/14: Some thoughts on the use on non-use of alcohol.

Sun., Oct. 24 Bible Class Notes — John 1:43-51

These notes are provided by Aaron Howard, who taught the class in my absence. Thank you, Aaron, for standing in for me.

John 1:43-51

(43)  The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.  (44)  Now Philip was of Bethsaida, the city of Andrew and Peter.  (45)  Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.  (46)  And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.  (47)  Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!  (48)  Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.  (49)  Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.  (50)  Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.  (51)  And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

The Seeking Savior

    Verse 43 - The next day He purposed to go forth into Galilee, and He found Philip.  And Jesus said to him, “Follow Me.”

    Christ knew exactly why He needed to go to Galilee, to find Philip.  He wasn’t on some random romp through the country side looking for people to ask to follow Him, He was on a specific task to locate His disciples and to tell them to follow Him.

    This is a theme that runs from the old testament into the new.

    Isaiah 65:1 - I permitted Myself to be sought by those who did not ask for Me;  I permitted Myself to be found by those who did not seek Me.  I said ’ Here I am, here I am’ to a nation which did not call on My name.

    In this verse we see that God is not only allowing us to find Him, He is seeking us in the first place.  He is calling out “ Here I am, here I am “.  But we also see that He is being very selective as to the group He is showing Himself to, Israel, and then later when Christ was revealed to both the Jew and the Greek. God seeks after those that He wishes and no one seeks after God (Romans 3:11).  For us to seek after God we have to know He is, and once He has called to us “ Here I am, here I am” then we are able to seek after Him and His ways.

Confessing Christ

    Verse 45 - Philip found Nathanael and said to him “We have found Him of whom Moses in the Law and also the Prophets wrote, Jesus of Nazareth, the son of Joseph.

    Philip was quick to realize who had called Him and went out to find Nathanael to inform Him of this.  He doesn’t appear to hesitate or wait to see if this is really the Christ but goes straight out and tells others.  He confesses Him with his mouth, this point is paramount. 

    Romans 10:9 - and if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him form the dead, you shall be saved.

    Matthew 10:32 - “ Everyone therefore who shall confess Me before men, I will also confess Him before My Father who is in heaven.”

    We too must confess that Jesus is Lord with our mouths, not just our actions.  Our actions are meaningless if no one knows who it is that we are acting on behalf of. 
Show me works without confession and I’ll show you works that are meaningless.
    So if we are not confessing Christ with our mouths we are guilty of denying Him.

    Matthew 10:33 - “But whoever shall deny Me before men, I will also deny him before My Father who is in heaven.”

Saints Known

    Verses 47 and 48 - Jesus saw Nathanael coming to Him, and said of him, “Behold, an Israelite indeed, in whom is no guile!”  Nathanael said to Him,  “How do you know me?”  Jesus answered and said to him,  “Before Philip called you, when you were under the fig tree, I saw you.”

    God knows who the saints are, He knew them before the foundation of the Earth.

    Ephesians 1:3,4 - Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love.

    He knows the saints by name.

    John 10:3 - “ To Him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and leads them out.”

    God knows all, every little detail of every little day.  Here He is telling Nathanael that He saw him under a tree.  Now if that isn’t a sure sign that God see’s all, and cares to see all, then I don’t know what is.

Divinity Acknowledged

    Verse 49 - Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel.”

    Nathanael was declaring Christ’s divinity.  He had never before seen Him and had only just heard of Him before he met Jesus.  He had to have experienced something incredible at that very moment, a special revelation from God as to who Jesus really was.

    John 1:10 - He was in the world, and the world was made through Him, and the world did not know Him.

    2 Corinthians 4:6 - For God, who said, “Light shall shine out of the darkness,” is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ.
    Ephesians 1:9 - He made known to us the mystery of His will, according to His kind intentions which He purposed in Him.

    Without God revealing to Nathanael who Jesus was he would have never understood that he was looking and talking with the Son of God.  It is God who reveals Himself to man, not man seeing God for who He is.

Christ affirms His divinity

    Verses 50 and 51 we see Christ affirm the revelation that Nathanael had received.  He doesn’t just affirm it He expounds upon it, almost like saying, “You think that’s good, just wait and see what’s coming next”.  Once Christ is revealed to us we are able then to see the things of God, His hand in our lives, and the lives of others.

Sun., Oct. 17 Bible Class Notes — John 1:35-42

John 1:35-42

     Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! 37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

v. 35  Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

       The author once again mentions the day, a peculiarity of his.

       John the Baptist was standing with two of his disciples, one of whom was Andrew (v. 40), when Jesus arrived. As Jesus approached, John proclaims, "Behold the Lamb of God!"  (The significance of this statement was discussed last week).

Note the message: "Behold the Lamb of God!" The preceding day no mention is made of anyone having been affected by it. Today, two converts are joined to Christ.

2 Corinthians 2:14-17  Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.  (15)  For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:  (16)  To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?  (17)  For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

1. We must always preach Christ.

2. We must always point men to Christ

     - not to a church
     - not to a denomination
     - not to a man
     - not to a religion (a system of belief)
     - not to a rite

3.  We must preach Christ honestly (2Cor. 2:17)

4.  We must preach with integrity, leaving the results to God.    (2Cor. 2:15-16)

v. 37 And the two disciples heard him speak, and they followed Jesus.

      - John spoke
      - the disciples heard
      - the disciples followed Jesus

this is what happens in true conversion

       - preaching is the ordained means of reaching the lost (1Cor. 1:17-18; 1Cor. 1:21)
        not by our silent witness
        not by musical productions
        not with puppets and clowns

       - hearing is required; faith is founded on fact

       - following is a natural step and the initial step in discipleship.

v. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

"What seek ye?"

Matt. 11:7-9

There is no tone of displeasure or reproach

His question should generate:

      - self-examination: what are your motives for following me?

      - focus: what is it that you really want from me?

      - authenticity: what do you hope to gain by me?

(which is to say, being interpreted) = shows this Gospel was written with  the Gentiles in view, the expression being unnecessary for Jews.

Rabbi = teacher

"where dwellest thou?" — they were not so much curious as to where his residence was but wanted to discourse more with the One whom their former teacher had just proclaimed to be the Lamb of God, the long-expected Messiah.

v. 39 He saith unto them, Come and [you shall] see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

Jesus immediately invites them to his abode, wherever that was. He may have been residing with someone or perhaps he was living in a cave or under a lean-to. At any rate, his new disciples would have no illusions of grandeur regarding their new master and his designs for Israel.

Tenth hour — about 4 P.M.

v. 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42a And he brought him to Jesus.

Andrew was one of the two disciples; who the other was we are not told. Most theologians believe it was John. 

The first instance of personal evangelism recorded in the New Testament.

He first findeth his own brother Simon

Should not our own families lay heavily on our hearts?

New converts should be quickly, but wisely, introduced to personal evangelism. This can and should be done with family members, for charity begins at home.

"We have found [Eureka] the Messiah." — Andrew, though poor and uneducated, was familiar with the tenets of the Jewish religion.

His exclamation is one of joy — Eureka!

Messiah (Heb) or Christ (Gr) = Anointed One.

v.42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

And he brought him to Jesus.

Barnes:     “Cephas - This is a Syriac word, meaning the same as the Greek word Peter, a stone. The stone, or rock, is a symbol of firmness and steadiness of character - a trait in Peter’s character after the ascension of Jesus that was very remarkable. before the death of Jesus he was rash, headlong, variable; and it is one proof of the omniscience of Jesus that he saw that Peter ‘would’ possess a character that would be expressed appropriately by the word ‘stone’ or ‘rock.’

Sun., Oct. 10 Bible Class Notes — John 1:29-34

There are no notes for last week, Oct. 3, 2010, because we used our time together to discuss the feminization of the Church.

John 1:29-34  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.  (30)  This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.  (31)  And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.  (32)  And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.  (33)  And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.  (34)  And I saw, and bare record that this is the Son of God.

v.29 This is "The next day."

The previous day John had spoken of one coming. Today he points out who that One is.

"Behold the Lamb of God"  

Isaiah 53:7  cf. Acts 8:32 (Philip and the Ethiopian eunuch)

Passover: Exodus 12:3-5

Morning and Evening sacrifice: Exodus 29:38-39

Sin offering: Leviticus 4:32-35 (see also v. 29)

"which taketh away the sin of the world."

take away

Jesus came to carry away the sin [singular] of the world;

JFB: The singular number being used to mark the collective burden and all-embracing efficacy.

Jesus removes the bone of contention between God and man.

Salvation is not about going to heaven; it is about having our sins forgiven and our being reconciled to God in Christ Jesus.

To what does world refer?

It does not of necessity refer to every individual that ever lived or shall live.

     At the least it refers to Gentiles in addition to Jews. It corrects the Jewish mindset that not only was salvation of the Jews but that it was restricted to them.

     The Jews used the term “world” in the same way we do. There’s the  Church and there’s the world.

vv. 30- cometh a man (Jesus is truly human in every respect of the word. Jesus was — and is — a man. He is the paradigm of manhood.

v. 31   refers to Jesus’ baptism about six weeks or so previous. John the Baptist did not know Jesus until God revealed him at his baptism

v. 32  “like” a dove, not a dove.

v. 34 Son of God — of the same substance/essence as the Father.  The Son of God means he was Divine; so the Jews understood it.

Sun., Sept. 26 Bible Class Notes — John 1:24-29

John1:24-28

And they which were sent were of the Pharisees.  (25)  And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?  (26)  John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;  (27)  He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.  (28)  These things were done in Bethabara beyond Jordan, where John was baptizing.

v.25  And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

• Their question shows that baptism was not a new thing
• Their question shows that they knew the significance of baptism.
• Their question was about where did John get the authority to do what he was doing. He was a Levite, but who inducted him into the prophetic office?

Where did John get his authority?

v. 26  John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

Jesus was not then physically and locally present. The assertion is figurative.

"whom ye know not" — Why?

What was their conception of what the Messiah would be?

Mat 11:27  All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

v.27  He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

Jesus was before John in time, honor, and position.

John was truly a humble man, recognizing his unworthiness to even untie Jesus' sandal laces, a job normally performed by servants.

v. 28  These things were done in Bethabara beyond Jordan, where John was baptizing.

Origen, not being able to find the Bethany to which this passage referred changed the name to Bethabara, which he was able to locate. This is not the Bethany in which Lazarus lived, but is most likely in the province belonging to Reuben.

v.29  The next day John saw Jesus coming toward him and said, "Behold the Lamb of God, who takes away the sin of the world!

Many commentators believe that Jesus had already been baptized and here is returning to visit John after having been tempted in the wilderness.

This is "The next day."

The previous day John had spoken of one coming. Today he points out who that One is.

"Behold the Lamb of God"  

Jewish girl, hearing this on radio, recognized the truth of Jesus being the Messiah and savingly believed.

Women Teaching and Preaching in the Assembly

TWO PASSAGES DETERMINING THE LEGITIMATE BOUNDS OF MINISTRY FOR WOMEN IN THE CHURCH

to address a specific problem in the church, written circa 2001

Women’s role in ministry has expanded both to their benefit and to the benefit of the church. The church has come to realize that women are joint heirs, along with men, of Jesus Christ, they are fellow-servants and gifted with the same gifts as are given to men. The church is beginning to come to terms with Paul’s statement in Galatians 3:28, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”

Some, perhaps under the influence of the Women’s Liberation Movement, have come to the conclusion that because in Christ there is neither male nor female that women are free to minister equally with men. Is that what Paul allows? Is that what he means? Are the traditional proscriptions of women preaching, teaching, and leading worship in mixed assemblies cultural taboos or truly mandated by God?

Two passages, written by Paul, seem to indicate that women are not to be leaders in assemblies in which men are present. They are 1 Corinthians 14:34,35 and 1 Timothy 2:11-14.

First Corinthians 14:34,35 says, “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also says the law. ³⁵ And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.”

The wording is clear and unambiguous. “Let your women keep silence in the churches.” Anyone with a rudimentary knowledge of the English language can exegete that sentence. Nor is it a question of inaccurate translation. Of ten English translations checked, all ten agreed with each other and with the translation cited. The problem is not with understanding; it is with obedience to an unequivocal command. Paul says, just so there is no confusion, “it is not permitted unto them to speak.” The New International Versions says, “They are not allowed to speak.” This statement reinforces the first.

Could this be a cultural proscription that no longer applies? I hardly think so. It may be to answer any such objection that the Holy Spirit had the apostle append the reason to the command. But before doing that Paul amplifies this prohibition by saying the women “are commanded to be under obedience.” Ever since Eve persuaded Adam to eat of the forbidden fruit there has been a tension between the roles of men and women. This is even as the Lord God said to Eve: “I will greatly multiply your pain and your conception; in pain you shall bring forth children; and your desire shall be to your husband, and he shall rule over you.” (Genesis 3:16). The latter part of that verse implies that the woman’s desire would be to rule over her husband. However, God says, the opposite would be true: the man will rule over the woman. This is that obedience or submission that Paul reminds the women of in 1 Corinthians 14:34.

Is this construction far-fetched? I don’t think so. In fact, an identical construction is found in the next chapter. In this case God is addressing Cain’s annoyance over his rejected offering. God advises him, “If you do well, shall it not be lifted up? and if you do not well, sin couches at the door: and unto you shall be its desire, but you are to rule over it.” Genesis 4:7.

Women’s silence in the church is a sign of an obedient spirit. Women who speak out in the assemblies of the church reveal an unsanctified and rebellious spirit. Paul even says that it is improper for women to ask questions in a public forum about the teaching in a church. This they are to do through their husbands and that at home. And then he adds, “it is a shame for women to speak in the church.” Some variant translations of shameful are “inappropriate, improper, and disgraceful.”

The apostle Paul also addresses this issue with his protégé Timothy: “Let a woman learn in quietness with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness. For Adam was first formed, then Eve; and Adam was not beguiled, but the woman being beguiled has fallen into transgression:” 1 Timothy 1:11-14.

Here, the argument follows that of the 1 Corinthians passage. Paul refers back to the Creation order and to the woman being easily deceived. The injunction is the same: “I permit not a woman to teach … but to be in quietness.” The submission issue is also raised: “nor to have dominion over a man.” The reasons given are not cultural, but trans-cultural. They are founded in the early days of human history. Women, simply stated, are to be quiet in the public assemblies of the church.

These two passages prohibit women from teaching and preaching in mixed assemblies, from leading worship, from giving “testimonies,” from giving “a word from the Lord,” and any number of other things which incorporate any aspect of teaching (however well disguised) and dominion (i.e., leadership) over men. They do not prohibit these same functions to women-only groups, or private activities.

With these views the more trusted commentators and biblical scholars of the church throughout the ages agree. It is only since the Age of Aquarius that the broader spectrum of the Church has capitulated to the world and has given insubordinate women a public platform.

Sun., Sept. 19 Bible Class Notes — John 1:19-23

NOTE: There are no class notes for Sun., Sept. 12 as I was on vacation.

John 1:19-28  And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?  (20)  And he confessed, and denied not; but confessed, I am not the Christ.  (21)  And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.  (22)  Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?  (23)  He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.  (24)  And they which were sent were of the Pharisees.  (25)  And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?  (26)  John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;  (27)  He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.  (28)  These things were done in Bethabara beyond Jordan, where John was baptizing.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

In the first 18 verses, the Prologue to this Gospel narrative, the discussion is about the pre-existence of Christ, his divinity, and his humanity. Now the writer turns to the history of Jesus Christ, the Son of God.

J. C. Ryle comments on the ignorance of the Pharisees who he says were looking for the advent of the Messiah. "...at this very moment their souls were in the dark." He then turns to our [his] day and says:

"It is a solemn thought that the Baptist's words in this place apply strictly to thousands in the present day. Christ is still standing among many who neither see, nor know, nor believe. Christ is passing by in many a parish and many a congregation, and the vast majority have neither an eye to see Him, nor an ear to hear Him. The spirit of slumber seems poured out upon them. Money, and pleasure, and the world they know; but they know not Christ. The kingdom of God is close to them; but they sleep. Salvation is within their reach; but they sleep. Mercy, grace, peace, heaven, eternal life, are so nigh that they might touch them; and yet they sleep. "Christ standeth among them and they know him not." These are sorrowful things to write down. But every faithful minister of Christ can testify, like John the Baptist, that they are true. ... It will be better at the last day never to have been born, that to have had Christ "standing among us" and not to have known Him."

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

v. 19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

     "record" = testimony

There had to have been an air of expectation because Daniel's 70 weeks were calculated out and were about to expire. Of this the scribes, Pharisees, and Saducees had to be aware — not to mention any other devout Jews living in expectation of the Messiah and redemption.

John's reputation was such that his fame had spread throughout Israel: Matthew 3:5

The priests and Levites were most likely a delegation of or from the Sanhedrin, that body of Jews that oversaw religious life in Israel.

His reputation, his popularity, his eccentric diet and manner of dress all pointed to his being someone special.

The question asked is direct and to the point: "You, who are you?"

v. 20  And he confessed, and denied not; but confessed, I am not the Christ.

This verse supposes that John had been asked directly, "Are you the Christ?"

John was satisfied, pleased, to be the forerunner of Christ; he had no aspirations other than to point others to the true Messiah. His answer was emphatic: I am not the Christ.

v. 21  Are you Elijah?

    They supposed that Elijah would return before the advent of Messiah

     The scribes taught this.

     As with the first question, this question was also answered emphatically.

Why would John answer "No" when Jesus said, Matthew 11:14  "And if you are willing to accept it, John himself is Elijah who was to come”?

(Matthew 17:10-13) [Immediately following the transfiguration]  And His disciples asked Him, "Why then do the scribes say that Elijah must come first?"  (11)  And He answered and said, "Elijah is coming and will restore all things;  (12)  but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands."  (13)  Then the disciples understood that He had spoken to them about John the Baptist.

[This is a non-literal fulfillment of prophecy]   Malachi 3:1

View #1

John fulfilled the spirit but not the letter of the prophesy.  Elijah will indeed come again in person.

View #2

John fulfilled Malachi's prophecy. Those that expect an appearance of the Tishbite are looking for too much.

[NOTE: the New Testament interprets the Old.]

Are you that Prophet?

ο προφητης = the, that prophet

Some thought it might be Jeremiah. Jewish tradition said he would come back to life. Others thought perhaps it might be Moses.

Deuteronomy 18:15; Deuteronomy 18:18 cf.: Act_3:22-23

"That prophet" is none other than our Lord Jesus Christ.

v. 22  This delegation had come a long way — about 26 miles

They did not want to go back empty-handed

v. 23

Isa_40:3  applied by the synoptists to John the Baptist; here used by the Baptist of himself.

Barnes:  “In ancient times, it was customary in the march of armies to send messengers, or pioneers, before them to proclaim their approach; to provide for them; to remove obstructions; to make roads, level hills, fill up valleys...”

Another non-literal fulfillment of prophecy

wilderness = barrenness, unproductive; here used symbolically of Israel

John's ministry and commission was to prepare the way for the Messiah by preaching repentance .

Sun., Sept. 5 Bible Class Notes — John 1:17,18

We started this study last Sunday. In order to provide continuity, some portions are repeated.

John1:17 “For the law was given by Moses, but grace and truth came by Jesus Christ.”

NOTE: John says nothing demeaning about either Moses or the Law. Moses and the Law were held in high regard by the Jews, by Jesus, and by all the Apostles.

"The law was given by Moses" - Moses is known as "the great law giver."

The law was actually given by God through Moses.

This does not make the law an enemy to grace.  There was grace under the Law and there is law under grace.

The law is good (Romans 7:12; Romans 7:16  1Timothy 1:8) but it could not save. (Titus 3:5; Galatians 2:16; Galatians 3:10)

The law only condemns. The law shows us our imperfections.

The law prepared the way for Christ (Hebrews 10:1; Galatians 3:24-25)

Christ is the end of the law (Rom_10:4) and fulfilled the law (Matthew 5:17-18; Romans 8:2-4)

"grace and truth came by Jesus Christ"

grace as opposite of law: under law, favor is earned; under grace; favor is granted

Under law: “Do this and live.” Under grace: “Live and do this.”

grace and truth = the Gospel

grace bestows God's blessing on those who should be receiving his wrath

truth - the law was the shadow; Christ is the reality

Jesus better than Moses: grace better than law (Hebrews 3:1-6; Hebrews 10:1)

John1:18 “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”

"No man hath seen God at any time"

     — what about Moses?

Barnes: "This passage is not meant to deny that men had witnessed “manifestations” of God, as when he appeared to Moses and the prophets (compare Num_12:8; Isa_6:1-13); but it is meant that no one has seen the essence of God, or has 'fully known God.'”

Only Christ has seen the essence and the person of God the Father.

Because Christ has this intimate knowledge [who is in the bosom] and fellowship he can enlighten us with the knowledge of the Holy.

declared = fully revealed, drawn Him out = related to exegesis

Sun., Aug 29 Bible Class Notes – John 1:15-17

John 1:15

John's sole purpose was to prepare the way for Jesus to fulfill his ministry. John 1:6-7; Matt. 3:3

He did this by bearing witness to what he knew and saw of Christ

"cried" = loudly, to cry out

"this was he of whom I spake" - before Jesus came to him (Matt 3:11)

John 1:16

...is a continuation of verse 14, verse 15 being a parenthesis, and are the words of the writer, not the baptizer.

"of his fullness" - refers back to v. 14, full of grace and truth

"grace for grace" = not new grace in exchange for old grace, but new grace added to grace, there always being a sufficient and adequate supply to meet all of our wants

John 1:17

"The law was given by Moses" - Moses is known as "the great law giver."

The law was actually given by God through Moses.

This does not make the law an enemy to grace.  There was grace under the Law and there is law under grace.

The law is good (to be continued — next week?)

Sun., Aug. 22 Bible Class Notes

There are no notes for this past Sunday. I was ill and did not teach.

Sun., Aug. 15 Bible Class Notes – John 1:14

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

the Word — ο Λόγος   Definite article

    Last time John calls Jesus Christ by this name in this Gospel

    The second person of the Trinity; the Triune Godhead

    Deity

was made flesh or, became flesh

    flesh, not man, σαρξ not ἄνθρωπος

The son of God was in every way human, assuming our entire human nature.

    This does not mean he was sinful.

    He also took a body that was like ours which was subject to fatigue, hunger, pain.

There was a permanent union of human and divine natures in the person of Jesus Christ, so that Christ is 100% God and 100% human.

    (see Athanasian Creed)
Gal 4:4

and dwelt among us
    (tabernacled, tented)
    he lived among us.

        his impeccable life was on constant public display

and we beheld his glory

    at the Transfiguration    Mat 17:1-2

the glory as of the only begotten of the Father

John 17:5    John 17:24    2 Peter 1:17

full of grace and truth

    does this speak of graciousness?

or

    does this speak of the riches Christ brought with him for us?

Sun., Aug. 8 Bible Class notes – John 1:13, cont’d.

John 1:13  Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

“but of God”

Things that will not save you:

     (in addition to blood, the will of man and the will of the flesh)

     Your desire to be saved (although desire should be there).

     Baptism (Mar_16:16)

     "The Sacraments" (Last rites, confession, penance)

      Saying or praying a prayer.

      Walking the aisle

      Making a decision for Christ.

      Keeping the Ten Commandments

      Doing good works

What is it that will save you: Jesus! Jesus saves!

[The following is from a forum that I participate in]:

To believe one possesses some volitional will to assent to the truth of the Scriptures despite their clear teachings is to assume one can believe without any initiative by God, that is, one is performing a work to save oneself. But the Scriptures are clear, in that the unsaved…

- is deceitful and desperately sick (Jeremiah 17:9).
- is full of evil (Mark 7:21-23).
- loves darkness rather than light (John 3:19).
- is unrighteous, does not understand, does not seek for God    (Romans 3:10-12).
- is at enmity with God (Romans 8:7-8)
- is helpless and ungodly (Romans 5:6).
- does not seek God (Romans 3:11)
- is dead in his trespasses and sins (Ephesians 2:1).
- is by nature a child of wrath (Ephesians 2:3).
- cannot understand spiritual things (1Corinthians 2:14).
- is a slave of sin (Romans 6:16-20).

We are not “born again” as a result of something we have done, but solely on the basis of God's sovereign will and power.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Father elects to salvation, the Son dies to procure salvation, the Spirit applies salvation

John 6:44         

Romans 9:15; Romans 9:16; Romans 9:18-26

Sun., Aug. 1 Bible Class notes – John 1:13, cont’d.

Hand out Free Will drawing handouts & discuss same.

 

birth, creation, resurrection, bride = pictures of salvation

Two stories used to illustrate coming to Christ that are not true:

“I met Jesus at the crossroads: Satan, too, was standing there….”

Jesus is a life preserver: you just need to reach out and grab him.

 

but of God

    but of [the will of] God

    salvation is monergistic

      Joshua 24:19 - You cannot

      Isaiah 43:11 – Beside me there is no savior

      Hebrews 12:2 – Author and Finisher

      Ephesians 2:8 - Grace

This is not to say that the one coming to Christ does nothing, is totally passive:

     Lazarus (John 11:1)    Dry Bones of Ezekiel (Ezekiel 37:3-10)

Next Sunday: things that do not save you and how God brings you to himself.

Sun., July 25 Bible Class Notes — John 1:13

Review last weeks lesson.

Joh_1:13

Which were born:

    the last clause of the verse, in Greek

    refers not to natural birth, but to regeneration, to being born again

not of blood(s)

    the word is plural

    the Greeks and the Hebrews both occasionally used a plural where we would     use a singular noun.

        some think it refers to the blood of both the male and the female

        others say it refers to the totality of blood

        perhaps it refers to all the aggregate parts

        to point out the dignity or excellence of a thing (Adam Clarke)

    we are not saved because of our blood line.

    Matthew Henry: Grace does not run in the blood, as corruption does.

nor of the will of the flesh:

    natural generation?

    "free will"

nor of the will of man:

    "free will"  -- an illusion

Man does not have free will, as we commonly understand it.

God does not have free will.

Need to define “free” and “will”

Fourfold State of Man

   Before the Fall:  free to do good or evil

   After the Fall:    free to do evil, only

       can do relative good, but not absolute

       even the sowing of the wicked is sin

   Christian:          free to do good or evil

   Heaven:            free to do good, only

    

but of God (to be covered on 8.1.2010)

Sun., July 11 – Bible Lesson Notes - John 1:9-12

My apologies for not posting this sooner. I did not teach on 7.18 so there are no notes for that week. The notes for July 25 will be posted tomorrow.

John 1:9-12

John 1:8  He [John the Baptist] was not that Light, but was sent to bear witness of that Light.

Joh_1:9  That was the true Light, which lighteth every man that cometh into the world.

"That" - italicised in KJV, because it is supplied.

NASB = There  (ESV, CEV, HCSB, and NASB) connect the true light with coming into the world.

HCSB  The true light, who gives light to everyone, was coming into the world.

Barnes:

That cometh into the world - The phrase in the original is ambiguous. The word translated “that cometh” may either refer to the “light,” or to the word “man;” so that it may mean either “this ‘true light that cometh’ into the world enlightens all,” or “it enlightens every ‘man that cometh’ into the world.” Many critics, and, among the fathers, Cyril and Augustine, have preferred the former, and translated it, “The true light was he who, coming into the world, enlightened every man.” The principal reasons for this are:
1.    That the Messiah is often spoken of as he that cometh into the world. See John 6:14; John 18:37.
2.    He is often distinguished as “the light that cometh into the world.” John 3:19; “this is the condemnation, that light is come into the world.” John 12:46; “I am come a light into the world.”

Christ may be said to do what is accomplished by his command or    appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge “of the gospel,” for this never yet has been; but it means:
1.    That this light is not confined to the “Jews,” but is extended to all - Jews and Gentiles.
2.    That it is provided for all and offered to all.
3.    It is not affirmed that at the time that John wrote all “were actually enlightened,” but the word “lighteth” has the form of the “future.” “This is that light so long expected and predicted, which as the result of its coming into the world, will ultimately enlighten all nations.”

True does not mean what is not false, in this usage.

Genuine. "What is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic."

(Artificial light compared with true light; obscured light)

which lighteth every man

The Quakers use this to support their contention that we all have an inner [Divine] light. (Not true)

CW song: "There's a little light in all of us by God's design." (Not true)

John 1:10                                                                                

Ryle: Christ is to the souls of men what the sun is to the world. He is the center and source of all spiritual light, warmth, life, health, growth, beauty, and fertility. Like the sun, He shines for the common benefit of all mankind--for high and for low, for rich and for poor, for Jew and for Greek. Like the sun, He is free to all. All may look at Him, and drink health out of His light. If millions of mankind were mad enough to dwell in caves underground, or to bandage their eyes, their darkness would be their own fault, and not the fault of the sun. So, likewise, if millions of men and women love spiritual "darkness rather than light," the blame must be laid on their blind hearts, and not on Christ. "Their foolish hearts are darkened." (John 3:19; Rom. 1:21.) But whether men will see or not, Christ is the true sun, and the light of the world. There is no light for sinners except in the Lord Jesus.

John 1:11

(Matthew Henry) Ta idia - his own things; not tous idious - his own persons, as true believers are called, John 13:1.

John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

But as many as received him
Q.: What does it mean to "receive him"?

"Accepting Jesus" as your Savior and receiving him are not the same thing.

"Accepting Jesus" is not a biblical term

Receiving Jesus is to take him for who and what he is.

to them gave he power to become the sons of God

Power = the right to

even to them that believe on his name:

his name stands for all that he is. Savior, Lord, Redeemer, etc.

Belief has to be substantive.

Genesis 1:1, Pt. 2 — Elohim

In the beginning God created the heaven and the earth.
Genesis 1:1

“In the beginning God... .” The word translated as God is Elohim. Elohim is the plural of El. I find it significant that the first reference to the One True God is a plural word. The Hebrew Scriptures insist that God is One, yet here a plural word is used. Elohim, when referring to God, is always singular. It does support the Christian view of the Trinity: One God in three persons. The word denotes majesty and power.

Creation teaches us several things about God and clearly points to him.

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (Romans 1:20)

What can we know about God from viewing his creation? We know the following:

• God is wise
• God is powerful
• God is a master craftsman, an artist
• God owns us

That God is wise is evident from his created works. Some scientists, or should I say “pseudoscientists,” would have us believe that we are here merely by a fluke, an accident of nature. In our modern age with so much knowledge, why do educated but foolish people still think we descended from monkeys?

How is it that we could have developed over millions of years and eons of time from a single-cell that somehow from somewhere received life from who-knows-what? If Darwin was right then why do we still have handicapped people? Why do some who are ill, lame, mentally deficient, and otherwise not as strong as robust people often outlive those who are superior to them in their intellect and health?

How did it come about that an entity incapable of thought developed thought? How did it develop a reproductive system as intricate as found in humans today? How did it develop an immune system? Wouldn't a more simple life-form, long before it evolved into homo sapiens, have died off from a virus or bacteriological infection?

No, believing in evolution is just plain silly — and stupid — and takes a great more faith than believing that God created man.

But before God made man he had to make a place for us. His wisdom is evident in man's home, the Earth. Tucked safely away in one of the arms of the Milky Way Galaxy, our planet is relatively free from interstellar storms and other dangers of the Universe. We are placed at an optimum distance from the Sun so we neither get too cold nor too hot. And this is just the beginning of the display of God's wisdom evident through creation.

That God is powerful is also evident in creation. If we confine what God did in forming Earth, we see only a minuscule display of God's power. When we compare the feats of mankind against what God has done, our power is dwarfed by his.

Creation displays the craftsmanship and the artistry of God. Again, it is no mere coïncidence that the stars are placed where they are. That the Big Dipper points to Polaris, the North Star, is not an accident. We see his artistry and craftsmanship throughout nature: in flowers and trees, in sects and animals, on land and in the depths of the sea. Everywhere we look, we see the marvelous handiwork of God.

Finally, we understand that because we too are God's creation we are not our own, but belong to God. It then stands to reason that if God created us he can tell us what to do. He can hold us accountable for what we do and he will ultimately reward us according to what we have done. And therein is the heart of the matter when it comes to evolution. Deny creation and its God and then one does not have to consider the possibility of the eternal consequences for his actions. However, such denial only helps one (if the word help can be used at all) in this life: it does not change the outcome. We shall all stand in judgment before God. Those that have honored him will receive eternal life; those that have disobeyed him will receive eternal damnation.

Sun., July 4 Bible Lesson Notes John 1:6-8

John 1:6-13

Review matter covered on 6.20

There was a man sent from God, whose name was John

Contrast with v. 1, where the divinity of Christ is stated. Here the humanity (and non-divinity) of John is stated.

The events surrounding John's nativity are found in Luke 1:5-25, Luke 1:39-45, and Luke 1:57-80

The events of his ministry are summarized in Matt. 3:1-17 and Luke 3:1-22

    His dress and diet in Matt 3:4

      the locusts were of the grasshopper variety

    The greatest of the prophets: Matt. 11:11

His death and the cause of it: Matt. 14:1-12 and Mark 6:14-29

There was a man [and he was] sent from God, whose name was John

    apostello (sent on a mission)

    not self-commissioned

    not a maverick on a mission

    missionary

    had a purpose

    accountable

    his calling was known to others long before it was known to himself.

John 1:7  The same came for a witness, to bear witness of the Light, that all men through him might believe.

To testify what he knew and saw.

to bear witness of the person of Jesus Christ

    that all men through him might believe.

John answers his followers:    John 3:26-36

John 1:8  He was not that Light, but was sent to bear witness of that Light.

    John 5:35

Sun. June 27 Bible Class Lesson

There are no notes this week because I did not teach the class. I participated as a guest in another class.

Next Sunday (July 4) we will pick up with John the Baptizer (he was not a Baptist), looking at his life and ministry.

Sun. 6.20 — John 1:5,6

John 1:5 And the light shineth in darkness; and the darkness comprehended it not.

Note the tenses. The light shines; linear rather than punctilier.

darkness = past tense

The light shines and has always been shining, even before Christ.

comprehend = not understand, but apprehend, lay hold of, grasp.

Light and dark coexist;

Since the Fall, mankind has shut out the light and will not be ruled by it. As the Apostle Paul says, man is enmity with God (Rom_8:7).

Only the light of Jesus Christ can bring life to those who are dead in trespasses and sins.

2 Corinthians 4:4-6 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. (5) For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. (6) For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

John 1:6-13

There was a man sent from God, whose name was John

Contrast with v. 1, where the divinity of Christ is stated. Here the humanity (and non-divinity) of John is stated. "There was a man."

The events surrounding John's nativity are found in Luke1:5-25

in which John’s miraculous birth and purpose for living are foretold;

Luke1:39-45, which records the visit of the Virgin Mary to her cousin Elizabeth who was then six months pregnant and

Luke1:57-80 which records the fact of John’s birth and his father’s prophecy concerning him.

The events of his ministry are summarized in Matthew 3:1-17 and Luke 3:1-22

His dress and diet in Matthew 3:4

Sunday 6.13 – John 1:1-5, cont’d

And the Word was God

and the Word was God

not "a god," as the Jehovah's Witnesses render it.

They do not render "En arche" as "in a beginning" even though there is no definite article there.

New World Translation:

1  In [the] beginning the Word was, and the Word was with God, and the Word was a god. [but they only believe there is one god].2  This one was in [the] beginning with God. 3  All things came into existence through him, and apart from him not even one thing came into existence.

The Greek does not allow the definite article because “and the Word was God” is a predicate.

If this passage read: "and the Word was [the] God, then it would also have meant "[the] God was the Word. That is not what John wanted to say.

Albert Barnes:  "There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other construction than what is expressed in our translation - that the Word 'was God.'

"This is the foundation of the doctrine of the Trinity:
1.    that the second person is in some sense “distinct” from the first.
2.    that he is intimately united with the first person in essence, so that there are not two or more Gods.
3.    that the second person may be called by the same name; has the same attributes; performs the same works; and is entitled to the same honors with the first, and that therefore he is “the same in substance, and equal in power and glory,” with God."

John Gill: "...not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word...."

Robertson:

And the Word was God (kai theos ēn ho logos). By exact and careful language John denied Sabellianism by not saying ho theos ēn ho logos. That would mean that all of God was expressed in ho logos and the terms would be interchangeable, each having the article. The subject is made plain by the article (ho logos) and the predicate without it (theos) just as in Joh_4:24 pneuma ho theos can only mean “God is spirit,” not “spirit is God.” So in 1Jo_4:16 ho theos agapē estin can only mean “God is love,” not “love is God” as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar, pp. 767f. So in Joh_1:14 ho Logos sarx egeneto, “the Word became flesh,” not “the flesh became Word.” Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

Vine:

In the third proposition, the Word was God, the article was omitted because Θεὸς described the nature of the Word and did not identify his person.

~~~~~~~~~~~~~~~~

As the Gospel comes to a close, Thomas worships the Logos and says, "My Lord and my God," (Joh_20:28). May our study of this book cause us to do the same.

Joh_1:2 The same was in the beginning with God.

The writer reiterates what he has just said in v. 1.

    Not a mere restatement, but a reptition which shows the     importance of the statement. Here, the emphasis is on     his pre-incarnate relationship with his father, not as a     created being but as the eternal son.

Discuss "eternal sonship"

    Isa_9:6

~~~~~~~~~~~~~~~~~~~

John 1:3 All things were made by him; and without him was not any thing made that was made.

Jesus Christ is the Creator.

All things

    things visible and things invisible

    things terrestial and things celestial

What is required to create?

    omniscience

    omnipotence

    infinite wisdom

        these are all attributes of diety.

There is nothing excepted

    Matter is not eternal

    Created beings did not create

~~~~~~~~~~~~~~~~

John 1:4,5  In him was life; and the life was the light of men. (5) And the light shineth in darkness; and the darkness comprehended it not.

What is life?

Does this refer to:

    plant life?

    animal life?

    human life?

    spiritual life?

    a combination?

In him was life -- inherently; Joh_5:26

Barnes: “He was the agent by which the vegetable world became animated; by which brutes live; and by which man became a living soul, or was endowed with immortality.”

It refers pre-eminently to spiritual life:

Joh_6:33;     Joh_11:25; Joh_14:6

and the life was the light of men

    light = knowledge

        Jesus shows us the way to the Father

        Jesus shows us the truth

        Jesus shows us the Father

Vincent: “It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life.”

~~~~~~~~~~~~~~~~~~~~~~~

Note: these notes are primarily for the benefit of my Sunday Bible class; therefore, I will neither post nor respond to Arian comments.