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. 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., 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. 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. 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 .

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. 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. 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.

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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.

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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

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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

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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.”

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

John 1:1, Pt. 1

The following matter are notes from which I taught my adult Sunday School class. They are posted here primarily for the benefit of class members who were not in attendance for the lesson.

John 1:1-5  In the beginning was the Word, and the Word was with God, and the Word was God.  (2)  The same was in the beginning with God.  (3)  All things were made by him; and without him was not any thing made that was made.  (4)  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.

Verse 1: In the beginning

   To what does this refer?

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

       What does this imply?

            The second person of the Godhead is eternal.

He was in the beginning and pre-existed the beginning. V. 3 tells us he is the Creator of all things; therefore he has to pre-exist his creation.

John 17:5  — And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

Hebrews 1:10 — And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

Micah 5:2 — But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

Isaiah 9:6 — For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

“As the eternity of God is the ground of all religion, so the eternity of Christ is the ground of the Christian religion. Could our sins be perfectly expiated, had he not an eternal divinity to answer for the offences committed against an eternal God? Temporary sufferings had been of little validity, without an infinity and eternity in his person to add weight to his passion.”— Stehen Charnock, The Existence and Attributes of God

            The second person of the Godhead is uncreated.

Colossians 1:16-17  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:  (17)  And he is before all things, and by him all things consist.

If “by him all things consist", he must be excluded as a created being because it is impossible to create oneself.

NOTICE: John wrote, “In the beginning”; not from the beginning.

In the beginning was the Word   

The Word was not a physical being (John 1:14 -And the Word was made flesh).

The Word was not Jesus. That name was given to him after his incarnation.

    The Word is the thing spoken

"Logos is common for reason as well as speech." — Robertson

"Hence λόγος (logos) is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself….” — Vine

Jesus Christ, the Divine Logos, is the physical manifestation of all that God says to the human race.

“and the Word was with God”

“with” =  προς (pros); toward

speaks of

distinctness

    intimacy

    communication

“and the Word was God”

We will pick up with this clause next Sunday.

One God — or many?

The Bible, which is the word of God and the only authoritative and authentic revelation which we have of God, affirms from beginning to end that there is only one God. This one God eternally exists in three persons. This, too, is taught throughout the Bible.

In the creation narrative (Genesis, chapter 1) God is called Elohim. Elohim is the plural form of El, a generic name for God or a god. Elohim is always translated in the singular, as God, when referring to the Creator. This is necessitated by the singular verb.

Deuteronomy 6:4 is recited by every practicing Jew. It says, "Hear, O Israel, the LORD our God is one LORD. Literally translated it reads: "Hear, O Israel, Jehovah our Gods is one Jehovah. Notice that the name Jehovah and the verb "is" are both singular while "Gods" is plural.

Some use the creation account to promote a theory of many gods. Others, citing Deuteronomy 6:4, say there is but one God. Who is right?

One axiom is always true: Scripture does not contradict scripture. Truth is not self-contradictory. Therefore, when an apparent contradiction appears, one must dig a little deeper and compare scripture with scripture.

Many passages can be cited wherein God says he alone is God. In Isaiah 45:5 God says, "I am the LORD, and there is none else, there is no God besides me." There is but one God. Those that believe there are many gods, those that believe they are a god, and those that believe they may become a god are mistaken.

That this one God exists in a plurality of persons is also true. Both the creation story and Deuteronomy 6:4 indicate that. Biblical revelation is progressive and it is not until the New Testament era that this truth is made clearer. Limited space prevents a thorough presentation of the Trinitarian belief at this time.

The Bible teaches that God is one. The Bible teaches that God the Father is God. The Bible teaches that Jesus Christ, the Son of God, is God. The Bible teaches that God the Holy Spirit is God. This is a mystery and we cannot fully comprehend it. But lack of understanding does not negate truth. As God grants us opportunity, we shall develop these statements in the future.

When Jesus Christ was baptized by John the Baptist in the Jordan River (Matthew 3), the heavens opened and He saw the Spirit of God descending like a dove. He also heard a voice from heaven saying, "This is my beloved Son, in whom I am well pleased."  In this scene God the Father speaks to God the Son while God the Holy Spirit, in the form of a dove, lights upon Him. Here, the Trinity is present: the One God, the three Persons.

Praise to the Holy Trinity

Three years ago I started a series of sermons based on St. Peter's first epistle. I needed a hymn to go along with the first three verses of the first chapter which read:

Peter, an apostle of Jesus Christ, to God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: grace and peace be yours in abundance. Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead. (1 Peter 1:1-3)

I found nothing suitable in the hymn book, so wrote this. It may be sung to Duke Street (Jesus Shall Reign Where'r the Son)

Praise to the Holy Trinity
Praise to the Father, Spirit, Son
Praise for salvation, full and free.
Praise to you God for all you’ve done.

Praise to the Father, God above
Who chose me from eternity.
To be his child, his son of love,
That I might live from sin set free.

Praise the Spirit, who gave me birth.
Who sanctified me, cleansed my soul.
You made me see my soul’s great worth,
You washed my heart and made it whole.

Praise to the Son, who for me died
It was for me your blood was spilled,
With your love I am satisfied.
In your presence I am so thrilled.

Praise to you, Holy Trinity
Praise to you, Father, Spirit, Son
Praise to you through eternity
Praise to you,
O great Three in One

© 2004 Willard Paul, All Rights Reserved