Sunday, September 26, 2010

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.

Tuesday, September 21, 2010

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.

Sunday, September 19, 2010

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.

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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."

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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 .

Sunday, September 5, 2010

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