Gospel of John

Training Laborers for His Harvest

BI 531 Gospel of JohnInstructor: Tobi England

IntroductionIn a strict sense, the Gospel of John is an anonymous Gospel. The writer never uses his own name, preferring instead to refer to himself as “the disciple whom Jesus loved.” However, both internal and external evidence gives nearly undisputed proof that the writer was John, the disciple of Christ. In Against Heresies, Irenaeus wrote, “Afterwards John the disciple of the Lord, who also leaned on His Breast,-he again put forth his Gospel, while he abode in Ephesus in Asia.”1 Edwin Blum notes, “Polycrates, Clement of Alexandria, Tertullian, and other later fathers support this tradition. Eusebius was specific that Matthew and John of the apostles wrote the two Gospels which bear their specific names.”2 Tradition supports not only the authorship of John, but also that it was the fourth Gospel written, and was written while John was pastoring the church at Ephesus. Donald Guthrie states, “It would seem at least a reasonable conclusion to maintain that there are no irrefutable historical grounds for rejecting the identification of the beloved disciple as John the son of Zebedee.”3

The canonicity of the Gospels is well established early in church history. “Justin Martyr (AD 140) and Irenaeus (AD 170) include all four, as do the extant lists of accepted books. These include the Old Syriac (end of second century), Old Latin (before AD 200), the Muratorian Canon (AD 170), and Codex Barococcio (AD 206). The early church classified them among their homolegoumena, accepted books.”4 The inclusion of this Gospel in early lists goes a long way to establish the early authorship of this book. Some scholars prefer to date this epistle before 70 AD as it

1 Irenaeus, Bishop of Lyons, Against Heresies, trans., Rev. John Keble (Oxford: James Parker and Co., 1822), 204.2 J. F. Walvoord, R. B. Zuck, and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 266-267.3 D. Guthrie, “New Testament Introduction,” in The Master Reference Collection, 4th rev. ed. (Downers Grove, IL: Inter-Varsity Press, 1996), 260.4 S. L. Cox and K. H. Easley, Holman Christian Standard Bible: Harmony of the Gospels (Nashville, TN: Holman Bible Publishers, 2007), 9.

Often the “four evangelists” have been pictured as the four beasts around God’s throne in Revelation 4…Matthew-angel John-eagleMark-lion Luke-ox

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lacks any reference to the destruction of the Temple. Liberal scholars prefer a much later date to explain the extensive usage of gnostic terms and ideas. However, the majority of experts feel confident that this book was written sometime within AD 75-95.5

Purpose of the BookWhile the purpose of many books undergoes continued evaluation, argumentation and revision, John spared us the trouble in his Gospel. John states in 20:31, “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” It is clear that his primary goal is to encourage faith, with evangelism as the desired result.6 This may be why an uncomplicated sentence structure and restricted vocabulary are used, as noted by Donald Guthrie.7

The other Gospels, each with their specific emphasis, were likely already written.

Matthew – Jesus is the King of the Jews. This Gospel has been called Jewish in orientation and Christian in perspective.8 It begins with the genealogy of Joseph. Matthew gives us the royal and legal line, or lineage, of a King. Thus he demonstrates Christ’s legal right to the throne, and His qualifications to be the promised Messiah of Israel.9 In this Gospel we see His authority. Matthew, then, provides a terrific bridge between the Old Testament and the New Testament.

Mark – Mark, the disciple of Peter, portrays Jesus as a servant.10 This book was written to the Romans, and is the least Jewish of the Gospels.11 It begins with Christ’s baptism. No one cares about the genealogy of a slave. Mark declares the ministry of the Messiah. Here we see His heart.

Luke – Jesus is portrayed as a Man.

5 R. Edwards, Discovering John (London: Society for Promoting Christian Knowledge, 2003), 48. 6 Guthrie, “New Testament Introduction,” 284.7 Ibid., 335.8 Cox and Easley, Holman Christian Standard Bible: Harmony of the Gospels, 11.9 M. J. Cheney, S. A. Ellisen, and J. M. Cheney, Jesus Christ The Greatest Life: A Unique Blending of the Four Gospels (Eugene, OR: Paradise Publishing Inc., 1999), 24.10 W. M. Dunnett, Exploring the New Testament (Wheaton, IL: Crossway Books, 2001), 19.11 Cox and Easley, Holman Christian Standard Bible: Harmony of the Gospels, 11.

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This Gospel is Greek in nature, as that was the nationality of both the writer and person he was writing to, Theophilus.12 It was written to the Greeks. We learn of Christ’s humanity. Luke begins with His physical birth. If He was a man He must have been born. Luke allows us to see what the Messiah was like. Here we see His nature.

Together the four Gospels make up nearly half of what is the New Testament. The first three are called the “synoptic” Gospels. This term is derived from the same root words as “synthesis” and “optical.” To be understood correctly, we must understand that they “see together,” or have the same perspective. They focus more specifically on the life and actions of Christ. “The first three books, referred to as the Synoptic Gospels, tell what Christ did; the fourth tells more specifically who He is.”13 These essentially contain a “matter-of-fact reporting of Jesus’ actions and teachings.”14

None of the Gospels contain anything close to a complete biography of Christ. In fact, all of them together do not contain this. John freely confesses this in 21:25. What is included in each account is specifically tailored to its purpose. Pink notes, “Nothing whatever is brought into any one of the Gospels save that which was strictly relevant and pertinent to its peculiar theme and subject, and all that was irrelevant and failed to illustrate and exemplify its theme was excluded.”15 Just as each member of the body has a peculiar function, so each book of the Bible has a particular theme.

John –Jesus is the Son of God. Here we learn of His deity. Since Jesus is God, John begins in the beginning with God. It was written to the church. John tells us who the Messiah really was. Here we see His purpose.

The purpose of John is easily ascertained. It can be found in John 20:30-3116, “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”

It is commonly supposed that there were subliminal purposes in addition to what is clearly stated. These commonly include a desire to refute heresies concerning Christ. Yet, while it is true that the doctrine of Christology takes center place in this Gospel, one must be careful to not simply guess at the reasons for this. Barnes notes, “Various attempts have been made to show that he wrote it to confute the followers of Cerinthus and the Gnostics, but no satisfactory evidence of such a

12 Morgan G. Campbell, The Analyzed Bible (Westwood, NY: Fleming H. Revell Company, 1964), 383.13 Cheney, Ellisen, and Cheney, Jesus Christ The Greatest Life: A Unique Blending of the Four Gospels, 5.14 M. J. Erickson, Christian Theology, 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 682.15 A. W. Pink, Why Four Gospels? (Swengel, PA: Bible Truth Depot, 1921).16 Walvoord, Zuck, and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures , 268.

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design has been furnished.”17 Perhaps most damaging to the theory that John was writing to combat Gnostic teaching is the fact that this view is inseparably linked with a late date for the Gospel.18

Author of the BookThe influence of the Apostle John was extended in the early church through his protégés. His closest disciple was the famous Polycarp, the pastor of Smyrna. Irenaeus called Papias “the hearer of John,” and both Papias and Irenaeus were companions and students of Polycarp.19

Scope of the BookThe Gospel of John records events centered primarily around Judea, whereas Matthew, Mark, and Luke are centered primarily around Galilee. While the Synoptic Gospels deal with facts, John deals with faith. The Synoptic Gospels deal with stories; John deals with substance. John tells us what the facts and stories mean to us as a church. In John, the reader is forced to make a decision. He must receive or reject the plea.

17 A. Barnes, Notes on the New Testament: Luke & John, ed. R. Frew, (London: Blackie & Son, 1884-1885), 171.18 Guthrie, New Testament Introduction, 289.19 Robert Franklin, The Lost View of Prophecy: Early Church Teachings Shed New Light on Modern Views (Dallas, TX: Word Lamp Publications, LCC, 2012), 226-40, Kindle.

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Outline of the Book:John 1:11-12I. “His own received Him not.” Chapters 1-12 The public ministry of Christ.

He presents Himself publicly to:His disciples - 1:19-2:12The Jews – 2:13-3:36The Samaritans – Chapter 4The Jewish leaders – Chapter 5The multitudes - Chapter 6

He debated openly about: Moses – Chapter 7Abraham – Chapter 8 Who the Messiah was – Chapters 9-10His power to give life – Chapter 11His purpose and future – Chapter 12

II. “As many as received Him” Chapters 13-17 The private ministry of Christ. He foretold of His departure. John 13:1-14:15He foretold of the coming work of the Spirit. 14:16 through Chapter 16He foretold of His future ministry to intercede on their behalf. Chapter

17

III. “Them gave He power” Chapters 18-21 The personal ministry of Christ. Describes the personal work of providing salvation. Key, John 18:37Arrest and trial. Chapter 18 Crucifixion and burial. Chapter 19Resurrection and reunion. Chapters 20-21

Key Themes

A. Seven “I am” statements

I am the Bread of Life. 6:35

I am the Light of the World. 8:12

I am the Door of the Sheep. 10:7, 9

I am the Good Shepherd. 10:11, 14

I am the Resurrection and the Life. 11:25

I am the Way, the Truth, and the Life. 14:6

I am the True Vine. 15:1, 5

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B. Eight personal or private interviews

Peter, Nathaniel - 1:35-51

Nicodemus - 3:1-21

Women of Samaria - 4:6-26

Blind man - 9:35-41

Martha and Mary - Chapter 11

Eleven Apostles - Chapter 13-16

Mary Magdalene - 20:1-18

Peter - 21:15-23

C. The Hour (seven times)

John 2:4

John 7:30

John 8:20

John 12:27

John 13:1

John 16:32

John 17:1

Key Words

Among the ways in which the Gospel of John differs from the Synoptic Gospels is his frequent employment of abstract themes.20 Here is an overview of several which are seen throughout the book.

Signs - This is John’s term for Christ’s miraculous acts. They were given to demonstrate that Christ was indeed the Son of God. By these signs, John “means to impress the reader with the meaning of the miracle and especially with the revelation of who Jesus really is.”21 Five of these miracles are 20 Guthrie, New Testament Introduction, 25021 Dunnett, Exploring the New Testament, 24–25.

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only recorded in this Gospel, and The Feeding of the Five Thousand is the only miracle that appears in all four Gospels.

(John 2:18) “Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?”(John 4:48) “Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.”(John 6:30) “They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?”(John 20:30) “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:”(I Corinthians 14:22) “Wherefore tongues are for a sign, not to them that believe, but to them that believe not [unbelieving Jews]: but prophesying serveth not for them that believe not , but for them which believe.”

Seven Signs (miracles):Turning water into wine at Cana - 2:1-11

Healing the nobleman’s son in Capernaum - 4:46-53

Healing the man at the Pool of Bethesda - 5:1-18

Feeding the 5000 - 6:1-15

Walking on the Sea of Galilee - 6:16-21

Raising Lazarus - 11:1-44

A miracle can be defined as “a special act of God that interrupts the normal course of events.”22 Norman Geisler lists the following characteristics of Biblical miracles:

Healing the blind man - 9:1-41

Miracles have an unusual character. They are out-of-the-ordinary and evoke wonder and interest from the observers.

Miracles have a theological dimension. An act of God assumes a God who acts, thus establishing both transcendence and omnipotence.

Miracles have a moral dimension. No miracle can be evil, and all will bring glory to God and promote good.

Miracles have a doctrinal dimension. They happen in conjunction with truth claims. Miracles are cited by the writer of Hebrews as one reason why rejecting God is inexcusable. Hebrews 2:3-4, “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them

22 Norman L. Geisler, and Frank Turek, I Don’t Have Enough Faith to Be an Atheist (Wheaton, IL: Crossway Books, 2004), 201.

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that heard him; 4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?”

Miracles have a teleological dimension. They are unlike magic in that they are never done for the purpose of entertainment.23

Much of Christ’s ministry and life was a sign to Israel. Isaiah 7:14 says the virgin birth was a sign. Matthew 12:39 reminds us that the resurrection was to be a sign to Israel, that Jesus truly was who He said He was.

For the most part there are only three times in history that great signs have been wrought regularly.24 The first use of the Hebrew word for “sign” was at the commencement of Moses’ ministry.25 The messages of Moses, Elijah, and Christ were authenticated to Israel by the gift of signs (miracles and wonders). The miracles performed during the ministry of Elisha were a continuation of Elijah’s message (2 Kings 2:9). The signs wrought by the Apostles were a continuation of the message and ministry of Christ (Acts 2:43; 5:12). When the Apostles passed off the scene, the ministry became one primarily working with Gentiles rather than with Israel. The purpose and need of signs disappeared (1 Co 13:10). As a mostly Gentile church, we look to the completed Bible to determine if a message is real and from God (2 Tim 2:15). Remember, it is Moses and Elijah that will be the two Old Testament witnesses performing signs during the first part of the seven year Tribulation period.

There are three words used in the New Testament to describe supernatural acts - “miracles and wonders and signs.” Acts 2:22 says, “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know.” Paul also uses these three terms when speaking of authenticating marks of an apostle. It is helpful to realize that the apostolic period of church history is passed. Ephesians 2:20 refers to the offices of apostle and prophet as part of the “foundation” of the church. Paul Enns concludes that this passage clearly restricts the scope of this office to the early church, “In that sense it was a foundational gift limited to the formation of the church.”26

23 N. L. Geisler, Baker Encyclopedia of Christian Apologetics (Baker Reference Library Grand Rapids, MI: Baker Books, 1999), 451.24 A. H. Strong, Systematic Theology (Philadelphia: American Baptist Publication Society, 1907), 128-129.25 N. L. Geisler and N. L. Geisler, Miracles and the Modern Mind: A Defense of Biblical Miracles (Grand Rapids, MI: Baker Book House, 1992), 94.26 P. P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 271.

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While a Christian is never able (nor should ever desire) to rule out a miraculous act of God, the function of these supernatural acts as authenticating signs is no longer needed. Norman Geisler notes, “The claim that apostolic sign gifts still exist fails to distinguish between the fact of miracles and the gift of miracles.”27 Hebrews 2:3-4 refers to these apostolic signs in the past tense. If Hebrews was written around 69 AD as many scholars believe,28 this certainly argues for the cessation of sign gifts. 1 Corinthians 14:22 emphasizes that tongues are a sign gift as well, and even in the first century church were for the unbeliever.29

Miracles – One of the words translated as “miracle” is the Greek word dunamis. This word primarily means power or strength, but can also refer to an “act of power” or miracle.30

Wonders – The Greek word teras is always translated as “wonders” in the King James Version. Homer used it in his writings to refer to a wonder of the gods. (See chapter twelve of the Odyssey)31 It literally can mean a prodigy or portent as well as wonder.32 This word only appears in John 4:48 - “Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.”

Signs – The most common translation of the Greek word semeion in the King James is “signs.” It literally caries the idea of a sign, mark, or token.33

BelieveFaith is likely the most dominant theme of the book, and is found in one form or another ninety-eight times, which is more than any other Gospel. John only uses the verb form; faith is never a noun in this Gospel.34 In context, the word in John means 27 Geisler, Baker Encyclopedia of Christian Apologetics., 470.28 H. D. M. Spence-Jones, ed., “Hebrews,” in The Pulpit Commentary (i) (London; New York: Funk & Wagnalls Company, 1909).29 Augustine of Hippo, The Confessions of St. Augustine, J. G. Pilkington,trans., P. Schaff ed., A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series, Volume I: The Confessions and Letters of St. Augustin with a Sketch of His Life and Work (Buffalo, NY: Christian Literature Company, 1886), 199.30 B. M. Newman Jr., A Concise Greek-English Dictionary of the New Testament, (Stuttgart, Germany: Deutsche Bibelgesellschaft; United Bible Societies, 1993), 49.31 Homer. The Odyssey, A. T. Murray, PH. D. trans. (Medford, MA: Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd., 1919).32 Logos Bible Software, The Lexham Analytical Lexicon to the Greek New Testament (Logos Bible Software, 2011).33 H. A. Liddell, Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 727.34 Cox and Easley, Holman Christian Standard Bible: Harmony of the Gospels, 12.

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more than head knowledge or intellectual belief. It means to trust or fully rest upon. This is a theme of nearly all of John’s writings (1 John 5:13).

Life “This term expresses the result of believing in Christ. To receive life is to become a child of God by being born into His family. It is the divine nature imparted to the believer.”35

Lamb of GodJohn the Baptist identifies Jesus as the Lamb of God who takes away the sin of the world (John 1:29, 36). This phrase is only found in the Gospel of John.36 The same Greek word is found in Acts 8:32 where reference is made to Isaiah 53:7. 1 Peter 1:18-19 and Rev. 5:6 also speak of Christ as a lamb. Jesus fulfilled the typology presented by the Passover Lamb (Exodus 12).

LoveJohn is sometimes called “the apostle of love.”37 The word love is used twenty-two times in John. While it is well known that there are various Greek words that mean love, this is unfortunately one of the most consistently abused terms when subjected to a “word study.” There are four primary words for love in the Greek language. They include, “(1) eraō for ‘sexual passion,’ a word not found in the New Testament; (2) storgeō for ‘family devotion,’ a word used in a negative sense in 2 Timothy 3:3 as ‘unloving’; (3) phileō for ‘friendship,’ a word appearing frequently in the New Testament; and (4) agapaō for ‘loving-kindness.’”38

Problems often arise when a preacher repeats something he has heard without adequate investigation. Such often happens when love is portrayed as having three Greek words that vary on a scale from sexual or selfish love to the ultimate, altruistic agape love. However, when Paul records in 2 Timothy 4:10 that Demas forsook him because he loved the world, “agape” is the word the Holy Spirit chose. Jim Berg humorously notes, “There was no self-denying sacrifice in the defector’s heart.”39 D. A. Carson agrees, “Not for a moment am I suggesting that there are not different kinds of love. All I am denying is that specific kinds of love can be reliably tied to particular Greek words.”40

After surveying several hundred years of Hellenistic and religious writings, Professor Ballantine published his conclusions in a journal article in 1889. He convincingly argued that phileo was more commonly used in antiquity, and was being replaced by agape by the time of the writing of the New Testament. That these words represent 35 Dunnett, Exploring the New Testament, 26.36 K. O. Gangel, “John,” in Holman New Testament Commentary, vol. 4 (Nashville, TN: Broadman & Holman Publishers. 2000), 16.37 L. O. Richards, The Bible Reader’s Companion (Wheaton: Victor Books, 1991), 890, electronic ed.38 E. E. Carpenter and P. W. Comfort, Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained (Nashville, TN: Broadman & Holman Publishers, 200), 382.39 Jim Berg, Essential Virtues: Marks of the Christ-Centered Life (Greenville, SC: BJU Press, 2008), 131.40 D. A. Carson, Love in Hard Places (Wheaton, IL: Crossway Books, 2002), 13.

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completely interchangeable ideas, with a rare technical exception, is easy to see from his article.

At some time or other, for some reason or other, one verb went out of fashion and the other verb came in. The ideas to be expressed remained, like the human heart, the same, but a different vocable was chosen to express them. Such supersessions occur constantly in all languages and are the commonplaces of philologists. The substitution of know for wot in English, is one illustration out of hundreds… While the substitution of one word for another is in progress there must be an interval of time when both are in use together, one waning and the other waxing, not as the expression of a better idea, but as a better expression of a common idea… If agape has superseded phileo in Greek, as undeniably it has, then there was also undeniably a time when the Greek speakers the two verbs meant the same...41

Light“Light and darkness are prominent themes for the apostle John.”42 The word light is used twenty-four times in John. Light's primary emphasis is on illumination. Light penetrates and chases away darkness. Jesus is the Light of the world. He shows us the way to God, the way to live, and the way to walk. As Jesus is the Light, so His Word is Light. We are to live as His Word. Walking under the directions of the Scriptures makes us "children of the light." We are to be a reflection of the Light just as the moon reflects the light of the sun. Light exposes, warms, chases away the darkness, comforts, sometimes cuts, burns and heals.

Critical scholarship that has speculated about John’s influence by later gnostic thinkers has come under increasing pressure as new discoveries reveal the presence of the light/darkness type in other contemporary literature. In fact, the Nag Hammadi manuscripts give convincing reason to believe that more of Christianity’s influence can be found in gnostic writings than the other way around.43 Even so, we can be clear that “there is no connection between Qumran and the Johannine idea of ‘the’ true light.”44

World The Greek word kosmos is used seventy-nine times in John. It roughly means, “world, world order, universe; world inhabitants, mankind (especially of men hostile to God); world, realm of

41 Rev. Professor WM. G. Ballantine, BSAC 046:183 (July 1889): 525. 42 D. Walls and M. Anders, “I & II Peter, I, II & III John, Jude,” in Holman New Testament Commentary, vol. 11 (Nashville, TN: Broadman & Holman Publishers, 1999), 164.43 W. A. Elwell and P. W. Comfort, Tyndale Bible Dictionary (Wheaton, IL: Tyndale House Publishers, 2001), 931.44 G. Kittel, G. W. Bromiley, and G. Friedrich, ed.,Theological Dictionary of the New Testament, vol. 7 (Grand Rapids, MI: Eerdmans, 1964), 443, electronic ed.

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existence, way of life (especially as opposed to the purpose of God); adornment (1 Pe 3:3).”45

Truth The Greek word for truth is aletheia, and is a favorite concept in John’s writings. In fact, over half of the usage of this word in the New Testament can be found in John’s writings.

The word truth is used twenty-seven times in John. Over half of the New Testament’s uses of truth (Greek, aletheia) are found in John. The Greeks had profound respect for this term, and used it extensively in their philosophy. “[I]n Hellenism it comes to imply the ‘eternal’ or ‘divine’ in the sense of a cosmological dualism.”46 John centers on the link between truth and reality. Something is true because it is in harmony with reality as God declares it. We can know (or experience) reality only by choosing to accept the Word of God. God is truth. Satan is a liar (John 8:44), and in him there is no truth. God must be worshipped in truth (John 8:32).

Truth is not subject to error. Truth exposes error. Truth is not subject to subjective interpretation. Truth never changes. Truth condemns the sinner and sets the captive free (John 8:32).

Jesus was full of grace and truth (John 1:14). It is through Christ that truth is provided to us (John 1:17). The believer is set apart by the truth (John 17:19).Three things are said to be the essence of truth in John:

1. Jesus – John 14:62. Holy Spirit – John 14:17,26 ; 16:133. Word of God – John 17:17

The world, like Pilate, asks, “What is truth?” The Spirit of truth through the Scriptures of truth will lead men to the Son which is truth. The Holy Spirit does not supplant or replace truth, but confirms and guides men to it. The Spirit is heavily emphasized in this book. “There is more of our Lord’s teaching about the Spirit in this Gospel than in any other.”47

See 1 John 1:6-8; 2 Tim. 3:17

Grace Strong’s number, 5485. charis, khar`-ece; from G5463; graciousness (as gratifying), of manner or act (abstr. Or concr.; lit., fig. or spiritual; espec. The divine influence upon the heart, and its reflection in the life; including gratitude):--acceptable, benefit, favour, gift, grace (-ious), joy, liberality, pleasure, thank (-s, -worthy).

Grace is God’s riches at Christ’s expense. It is God’s unmerited favor. Grace is God giving to us what we do not deserve. Mercy is God not giving us what we do deserve.

45 Newman Jr., A Concise Greek-English Dictionary of the New Testament, 103. 46 Kittel, Bromiley, and Friedrich, Theological Dictionary of the New Testament, 240. 47 Guthrie, New Testament Introduction, 249.

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There are several ways grace is used in the Bible:

1. Saving Grace Saving grace is the unmerited, unearned, undeserved, everlasting salvation of God, which comes freely to the believing sinner who receives it as a gift through the forgiveness and atonement of Jesus Christ. Grace is receiving the opposite of what we deserve. It is the free and total forgiveness of sin and the offer of free and complete imputed righteousness, which was purchased by the blood of Christ (Ro. 3:24-4:6; 11:6; Ac. 15:11; 2 Co. 8:9; Ep. 1:7; 2:8-9; 2 Th 2:16; Tit. 2:11; 3:4-7; He. 2:9; 4:16). Salvation by grace means a salvation that is not attained or maintained by human efforts (works). A salvation that must be maintained by human effort is not compatible with grace. The same grace that saves us must keep us. This is the Gospel of the grace of Christ (Ga. 1:6). It is Christ alone, by grace alone, through faith alone.

This is the Gospel (the Gospel of Grace) preached by the Apostles and revealed to us in the Word of God. Paul described this Gospel in Romans 3:24 through 4:6. It is the Gospel of salvation by grace alone, and through faith alone, without works or human effort of any kind. Paul also describes it in 1 Cor. 15:1-4. As he does, he mentions nothing about works, sacrament, baptism, church membership, confession to a priest, endurance, obedience to the Golden Rule, or the keeping of the Ten Commandments. The Gospel is salvation through faith in the death, burial, and resurrection of Jesus Christ.

When the Philippian jailer asked Paul and Barnabas, “Sirs, what must I do to be saved?” they replied, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Ac. 16:30-31). They said nothing about works, sacraments, church membership, or priests.

When the crowd asked Christ, “What shall we do, that we might work the works of God?” He replied, “This is the work of God, that ye believe on him whom he hath sent” (John 6:28-29). There is nothing here about works or sacraments. John 3:16 says, “Whosoever believeth on him shall not perish but have everlasting life.” Salvation is the gift of God through Christ alone, by grace alone, through faith alone, plus nothing and minus nothing.

It is a common error made by teachers of false gospels to attempt to intermingle grace and works. They do this by redefining what grace is. Many false teachers profess to believe in salvation by grace, but actually teach that salvation is achieved by a mixture of grace and works. This was the error of the false teachers in Galatia. In correcting their error, Paul said that by mixing faith and works, law and grace, these teachers had placed themselves under a divine curse (Gal. 1:6-9). This was also the error of the Jewish legalist, whose false teaching the Apostles condemned in the fifteenth chapter of Acts. These distorters of the truth admitted God’s grace was necessary for salvation, and they preached about the necessity of the blood of Christ and the need of His power in order to live a holy life. But, they went further - they also taught that grace must be mixed with obedience to the Old Testament law in order for a person to be truly saved. Many churches today claiming to be Evangelical in doctrine promote the same heresy. The Apostle Paul forcefully taught against this error. He repeatedly taught that salvation is by grace ALONE through

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faith ALONE (Ro. 3:21-28; 4:4-6; Ac. 15:7-11; Ga. 2:15-3:29; Tit. 3:3-7). True faith will produce good works, but good works are only the fruit of salvation, not the means of it (Ep. 2:8-10; Tit.3:3-8). Churches that teach that you are saved by grace but kept by works, daily confession, enduring faith or sincerity, etc., are teaching a false gospel (Gal 2:21). Rom. 11:6 says, “And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.”

2. Serving Grace This is the enablement God gives believers to empower them to be able to serve Him (Ac. 14:26; Ro. 12:3,6; 15:15; 1 Co. 1:4; 3:10;15:10; 2 Co. 1:12; 9:8,14; 12:9; Ga. 2:9; Ep. 3:7-8; 4:7; He. 12:28). Serving grace is enabling grace. It is the grace that enables us to do what He has called us to do. God has saved us to serve. The secret of the abundant life (John 10:10) is to find God’s perfect will for your life and then to fulfill it. God’s will for us is to serve Him. God has given each of us at the moment of salvation certain gifts to aid us in our ministry of service for Him though the local church (I Co. 12; 2 Co. 4:15; 8:1,6-7,19; 9:14). God has given everyone of us, everything we need to live a fulfilled life and to enable us to fulfill His will. A person cannot receive God’s serving grace until he receives God’s saving grace. Christian growth is learning to lean completely upon God’s grace rather than trying to serve God in our own strength.

Saving grace is a gift that was purchased by the blood of Jesus Christ and is received by trusting that blood (Ro. 3:24-25). Serving grace is a gift of power that is the fruit of the indwelling of the Holy Spirit and is received by total surrender (Ep. 3:7; Ga. 5:16; He. 4:16).

3. Sacrificing grace This kind of grace is the evidence of true faith in our life. It is the God-given ability to trust, rest, and rely only on Him. Sacrificing grace is the ability God gives us that allows us to give back. It provides us with the ability to give what we do not have through God’s local church. It provides us with the ability to be like Christ in the area of giving. It is the proof - or evidence - that we have first given ourselves. It is giving, not based on our ability to give, but on faith in the ability of Christ to supply. We are never more like God than when we give. You can give without loving but you cannot love without giving.

See 2 Cor 8:1-9

Saving grace is the gift of God. Serving grace is the fruit of salvation. Sacrificing faith is the evidence that we have Christ and have been changed.

4. Strengthening grace This is the grace God provides for us in the time of trial and heartache. It is the grace that gets us out of bed in the morning when we do not want to or do not feel up to it. Strengthening grace provides us with the ability to witness in His power (Col. 3:16, 4:6). It is the grace that allows us to witness to loved ones and others when we are afraid or do not know what to say. It is the grace that not only allows us to endure to the end but guarantees that we will. It is the grace that helps us keep on keeping on. Strengthening grace provides joy for the journey, peace in the

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midst of the storm, and honey in the rock for the weary. Strengthening grace excels when we are the weakest. It is the peace that passes all understanding (Phil. 4:7). It is this grace that keeps our heart and mind focused on Him when we do not have the answers to the problems of life.

2 Corinthians 12:8-10:8 For this thing I besought the Lord thrice, that it might depart from me.9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

Born againJohn often used the illustration of being “born of God” (see John 1:13; 1 John 2:29; 3:9; 4:7; 5:1,4,18). Spiritual birth (new birth) is supernatural birth. It is not physical. It is not the work of man. God Himself is the One who acts to give the believer new life (see John 1:12-13). The new birth makes us a child of God (v. 13; Eph. 2:1-10). It leads to spiritual and moral transformation. The new birth is not the reformation of the old man but the creation of a brand new man (2 Co. 5:17). One born of God will want to do what is right (1 John 2:29).

M. Word Strong’s number, 3056. logos, log`-os; from G3004; something said (including the thought); by impl. A topic (subject of discourse), also reasoning (the mental faculty) or motive; by extens. A computation; spec. (with the art. In John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason.

Logos: Christ the Eternal WordLogos is the Greek word referring to communication, understanding, and revelation. It is translated word and is used as a proper name for Jesus Christ (Jn. 1:1,14;1 Jn. 1:1). Jesus, the Word is the supreme revelation of God (compare Heb. 1:1-3; Col. 2:3). Jesus is God. He is the express image of God. He is God in the flesh (Phil. 2:6-11). He is the manifestation of God (I Tim. 3:16). He is God with us (Matt. 1:23). He is the Son of God yet still God (Is. 9:6).

“The Word” is the first of a dozen titles given to Christ in John chapter one. Some of the others include: “the Light” (John 1:7-9); “only begotten Son” (John 1:14,18); “Jesus Christ” (John 1:17); “the Lord” (John 1:23); “Lamb of God” (John 1:29,36); “Master” (John 1:38); “King of Israel” (John 1:49); “Son of God” (John 1:34,49); “Son of man” (John 1:51); “Jesus of Nazareth” (John 1:45); “Messiah” (John 1:41). The Old Testament speaks of “The Word” in some form over 1,200 times (Psalm 33:6; Hebrews 11:3;2 Peter 3:5). Jesus was and is the Word (Logos of God) incarnate. An attack on the Word is an attack on Christ. You cannot be saved apart from Christ and you cannot be saved apart from the Word (Romans 10:17; 1 Peter 1:23).

In chapter one, verse one, John declares, “The Word was God.” While we will deal with the deity of Christ later, it is important to note that the very title Word implies the deity of Christ. The eternal Word, who humbled Himself (Phil. 2:6-8) and became

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a man (John 1:14), is God (not merely “a god” as some have alleged) and is the same God who created heaven and earth in the beginning (Col. 1:15-19). In fact, He is the only “true God” (1 John 5:20) who was there “in the beginning.”

The idea of a Logos belonged to Greek philosophy and was taught in John’s day. John used the word, however, in a new and in larger sense that would include Hebrew ideas also. In our test, the term Word (Logos) has reference to the unique communication between God and man. The true Logos of God predated the philosophical conceptions of logos, for “In the beginning was the Logos.” The verb is in the imperfect tense in Greek, which indicates continuing action in past time. Literally, John was declaring that Logos existed in the beginning. He is none other than God Himself. He not only delivers the Word but was and is the Word, the revelation of God to mankind. The Logos not only was God but was “face to face with” God, indicating a distinction within the Godhead of personalities as well as an equality of each person. We must be clear that there is one and only one God but that the one God (Godhead) is complete in three distinct but equal persons. One of the best illustrations of this is the very essence of man himself who has been made in the image of God. Man has a body, possesses a soul, and is a spirit. It is possible to separate man, just as Christ separated Himself from the Father. For example, in death man’s body is placed in the ground and his spirit and soul are present in heaven or hell. The Logos not only is God and is with God but is eternal God. There was never a time when the Logos was not fully God. Jesus was fully God and fully man at the same time (1 Tim 3:16). This serves as the basis for all that follows in the Gospel of John. John understood the necessity of doctrinal development. He understood that if the foundation was wrong the building would be wrong. The deity of Christ is the final test of orthodoxy. One cannot hold an erroneous Christological position and at the same time be correct on the other crucial elements of theology. While difficult to understand, the acceptance the two natures of Christ is foundational for a proper understanding of who Christ was and is.

History has provided us many false teachings concerning the twofold nature of Christ.

Deceit’s flourished in the early days of Christianity and denied the reality of Christ’s humanity. It was the first formal heresy.Ebonite’s denied Christ’s full deity.Sabellianism maintained that Jesus is God the Father, who Himself became the Son by incarnation, thus denying the distinction of persons within the Godhead.

Four other major heresies were refuted by the church during the period between A.D. 325 and 451.

1. Arianism presented the greatest of all Christological crises when it declared that the Son is neither eternal nor immutable, and therefore is subordinate in essence to the Father. This heresy was condemned by the Council of Nicea (A.D. 325).

2. Apollinarianism asserted Christ’s full deity at the expense of denying His full humanity. In A.D. 381, the Council of Constantinople condemned and rejected that view by asserting that Christ is both God and man instead of accepting that the two natures reside in one person.

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3. Nestorian heresy suggested two separate natures and two separate persons. The Council of Ephesus (A.D. 431) condemned Nestorianism and held that the two natures are indivisibly united.

4. Eutychianism maintained that the union of the divine and the human resulted in one theanthropic (part God, part man) nature of Christ.

The definite creed of the church refuting all the major heresies concerning Christ was formulated at Chalcedon in A.D. 451. It proclaimed Christ as truly God and truly Man and asserted that in Him reside two natures without confusion, without change, without division, and without separation. Jesus Christ possessed undiminished deity (vs. 1, 14,18; Isa. 9:6; Jer. 23:6; Mic. 5:2; Mal. 3:1; Phil. 2:6, note; Col. 2:9; Heb. 1:2-3; Rev. 19:16). At His incarnation (v. 14), He did not become man; He became the God/Man. He therefore possesses genuine humanity (8:40; Acts 2:22; Rom. 5:15; 1 Cor. 15:21) yet without sin (8:46; 2 Cor. 5:21; Heb. 4:15; 1 Pet.2:22). He experienced human wants and sufferings (4:6; 11:35; 12:27; Luke 22:44; Heb. 2:10, 18). The Bible ascribes to Him the offices of Prophet (6:14; 7:40; Luke 13:33), Priest (Heb. 3:1; 4:14; 5:5; 6:20), and King (Ps. 2:6; Mic. 5:2; Acts 2:30-36). This Gospel presents the reality of the God/Man living in a sinful world, dying for it, and rising again in resurrected life.

Son of Man

“Whom do men say that I the Son of man am?” This is the question Christ posed to His disciples in Matthew 16:13. Unfortunately, many people got it wrong then as they do now. However, the Bible leaves no doubt as to what this term means.

A simple word search reveals that “son of man” appears in 193 verses in the King James Verson. In the New Testament, it refers almost exclusively to Christ. The Tyndale Bible Dictionary calls it a “messianic title” that expresses Christ’s “heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus.”48

In Daniel 7:13 it is used in a definite messianic meaning, and Christ used it the same way.49 (See Matthew 26:64.) It is commonly believed that Christ took this title from Daniel’s prophesy.50 Though no one else is recorded using that term in reference to Christ, it was one of Christ’s favorite ways to refer to Himself.51

However, the term has a decidedly different meaning in the book where it is found the most. Ezekiel records this term in ninety-three verses, and here it emphasizes Christ’s humanity. How do we know the difference? Did Christ mean to refer to His deity or humanity when He used this term? 48 Elwell and Comfort, Tyndale Bible Dictionary, S. 1214.49 Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, Ill: Victor Books, 1996, 1989), S. Jn 1:50.50 Walvoord ,Zuck, and Dallas Theological Seminary: The Bible Knowledge Commentary: An Exposition of the Scriptures., 1983-1985, S. 1:1351.51 Roy B. Zuck, A Biblical Theology of the New Testament (Chicago : Moody Press, 1994; Published in electronic form by Logos Research Systems, 1996), S. 110.

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First, we can tell from grammar that He is not using it in the same way as Ezekiel. The key here is the definite article. Bullinger writes, “[W]ith the definite article, the phrase appears to have a special idiomatic usage of its own. No one was ever so called, but Christ Himself. He first thus calls Himself in John 1:51.”52 In fact, expanding the Bible search to “the son of man” reveals that there is not even one verse in Ezekiel with this wording.

Secondly, it is apparent from the Jews’ reaction to this term that they understood it to be a claim to deity. Even in His trial Christ used this term. Luke 22:69-71 says, “Hereafter shall the Son of man sit on the right hand of the power of God. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. And they said, What need we any further witness? for we ourselves have heard of his own mouth.” Of this passage Robertson writes, “Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity).”53

May we then answer with Peter, “Thou art the Christ, the Son of the living God.”

Key Doctrines

A. Deity of Christ (Seven proofs that Jesus was and is God)The fact that Jesus Christ is fully God is proven by the following Bible passages:

1. EVERYTHING SAID ABOUT GOD IN THE O.T. IS ALSO SAID ABOUT JESUS CHRIST IN THE N.T.

TITLE JEHOVAH GOD JESUS CHRISTStone of stumbling Is. 8:13-15 I Pe. 2:6-8Creator Is. 44:24 Col. 1:16Only Saviour Is. 43:11 2 Ti. 1:10King of Kings Ps. 95:3 1 Ti. 6:14-15Alpha and Omega Is. 44:6 Re. 1:7-18Good Shepherd Is. 40:10-11 John. 10:11Every knee will bow Is. 45:23 Ph. 2:10-11Judge Is. 24:20-21 He. 12:23; Col. 1:17; Jn.

5:22Reigning Is. 24:23 Mt. 25:31

2. THE O.T. PROPHETS FORETOLD THE MESSIAH WOULD BE GOD (compare Is. 7:14 and Mt. 1:23; Is. 9:6; Je. 23:5-6).

3. CHRIST WAS PROCLAIMED TO BE GOD AT HIS BIRTH (Mt. 1:23; Lk. 1:17, 32, 76; 2:11).

52 Ethelbert William Bullinger, Figures of Speech Used in the Bible (London; New York: Eyre & Spottiswoode; E. & J. B. Young & Co., 1898), 842.53 A. T. Robertson, Word Pictures in the New Testament (Oak Harbor: Logos Research Systems, 1997), Luke 22:70.

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4. JESUS CLAIMED TO BE GOD, AND HE ACCEPTED WORSHIP FROM MEN (Mt. 2:11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9, 17; Mk. 5:6; Lk. 24:52; John. 9:38; 10:30-33; 518,23; 8:56-59; 9:38; 20:28).

5. THE N.T. WRITERS SAID JESUS CHRIST IS GOD (John. 1:1; Ac. 20:28; 10:36; PH. 2:6; Col. 1:15; 2:9; 1 Ti. 1:15-17; 3:16; 6:14-16; HE. 1;3; Tit. 2:13; 1 John. 3:16).

6. EVERY MAN AND ANGEL WILL WORSHIP JESUS CHRIST (Ph. 2:9-11; He. 1:8-9). If Jesus were not God HE could not receive worship (Ex. 20:3-5; 34:10; Is. 42:8; Mt. 4:10).

7. HE IS CALLED “LORD” 663 TIMES IN THE N.T.

“The Greek word kurios is the equivalent of the Hebrew adoni and is so used by Jesus in Mt. 22:43-45. The great use of kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from Mt. 3:3; 12:8; 21:9 (Ps. 118:26); 22:43-45; Lk. 1:43; John. 8:58; 14:8-10; 20:28; Ac. 9:5; 13:33 (Ps. 2)” (Scofield).

“All divine names and titles are applied to Him. He is called God, the mighty God, the great God, God over all; Jehovah; Lord; the lord of lords and king of kings. All divine attributes are ascribed to Him. He is declared to be omnipresent, omniscient, almighty, and immutable, the same yesterday, today and forever. He is set forth as the creator and upholder and ruler of the universe. All things were created by Him and for Him; and by Him all things consist. He is the object of worship to all intelligent creatures, even the highest; all the angels are commanded to prostrate themselves before Him. He is the object of all the religious sentiments; of reverence, love, faith, and devotion. To Him men and angels are responsible for their character and conduct. He required that men should honor Him as they honored the Father; that they should exercise the same faith in Him that they do in God. He declares that He [and] the Father are one, that those who had seen Him had seen the Father also. He calls all men unto him; promises to forgive their sins; to send them the Holy Spirit; to give them rest and peace; to raise them up at the last day; and to give them eternal life. God is not more, and cannot promise more, or do more than Christ is said to be, to promise, and to do. He has, therefore, been the Christian’s God from the beginning, in all ages and in all places” (Charles Hodge, quoted by John Walvoord, Jesus Christ, Our Lord, p. 31).

B. Who Says Jesus Is God?David called Him God Matt. 22:43-45Isaiah called Him God Is. 7:14; 9:6Jeremiah called Him God Jer. 23:5-6Matthew called Him God Matt. 1:23Christ called Himself God John 5:17-18; 8:58-59; 10:30-33; Rev. 1:8The angels called Him God Lk. 2:11John called Him God Jn.1:1; 1 John 3:16; 5:20The blind man called Him God Jn. 9:35-38Thomas called Him God Jn. 20:28Peter called Him God Acts 10:34-36Paul called Him God Acts 20:28; Phil. 2:5-6; 1 Tim.3-16; Titus 2:13

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God the Father called Him God Heb. 1:8-10

C. They worshipped JesusThe Bible teaches that it is idolatry and wickedness to worship any one or anything other than the one true and living God.

Matthew 4:10 – “Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.”

Exodus 34:14 – “For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:”

Isa 42:8 – “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.”

THE FACT THAT JESUS CHRIST ACCEPTED WORSHIP IS INDISPUTABLE EVIDENCE THAT HE IS ALMIGHTY GOD

The elect angels refuse to accept worship (Rev. 19:10). The Apostles also refused worship (Acts 14:11-15). The Lord Jesus Christ, though, was repeatedly worshipped by those who approached Him, and not once does the Bible record that He corrected or refused worship. He accepted the worship because He is Almighty God, the Creator of all things, the First and the Last, the Beginning and the End—

Matt. 2:11- “And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.”

Matt. 8:2 – “And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.”

Matt. 9:18 – “While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.”

Matt. 14:33 – “Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.”

Matt. 15:25 – “Then came she and worshipped him, saying, Lord, help me.”

Matt. 20:20 – “Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.”

Matt. 28:9 – “And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.”

Matt. 28:17 – “And when they saw him, they worshipped him: but some doubted.”

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Mark 5:6 – “But when he saw Jesus afar off, he ran and worshipped him,”

Luke 24:52 – “And they worshipped him, and returned to Jerusalem with great joy:”

John 9:38 – “And he said, Lord, I believe. And he worshipped him.”

Phil. 2:9 – “Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

Heb. 1:6 – “And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.”

D. What Jesus claimed about His DeityHe said He was one with the father. John 14:9-11He said He had always existed. John 5:58He accepted worship due only to God. He forgave sins, something only God could do. Mark 2:7; Luke 5:21He bore the name of Emmanuel (God with us) Matt 1:23He never rebuked Thomas for calling Him God. John 20:28He lived a sinless life as only God could. Heb. 4:15He rose from the Dead. 1 Co. 15:20

E. What about verses which seem to say that Jesus is less than the Father?Mark 13:32 is a key example of this - “And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.”

The Lord Jesus Christ did not necessarily say that he did not know the hour of His coming. He might have been referring, rather, to the completeness of His union with and submission to the Father. “Our Saviour does not deny that the knowledge of that day and hour swells in fullest measure with the Son, but He mysteriously intimates (in conformity with what is found to have been His practice on many occasions), that the Son Himself does but know because of His oneness with the Father, the Fountain-head of all knowledge and of all being, who had reserved that secret from the holy angels themselves. He knows because the Father knows. He would not know, if not (ei me) the Father knew” (John William Burgon, cited by Edward Goulburn, John William Burgon: Late Dean of Chichester, 1892, II, pp. 171,72).

This verse is connected with the Lord’s “kenosis” spoken of in Philippians 2:7. In the incarnation, the Lord Jesus Christ “made himself of no reputation” (Phil. 2:7). “But

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made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:” The Greek word is “keno,” meaning also “to empty, to abase, to make of none effect” (Strong’s). “Kenosis is the Greek word which Paul used in describing the act of Christ ‘emptying himself of His infinite powers and heavenly glory. In his kenosis, the Eternal Son dropped for the time being THE EXERCISE OF certain powers and attributes, but He remained Himself. He who lays these aside, is not Himself laid aside. He was still God the Son in holy will, divine desire, righteous purpose, and immaculate love. The infinity of powers not needed or suited within the narrow scope of a human life, He laid aside. Jesus himself taught this doctrine before Paul did. He referred more than once to His personal preexistence. Concerning his kenosis he said: ‘And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was’ (John 17:5). And again, ‘What and if ye shall see the Son of man ascend up where he was before?’ (John 6:62)” (John Champion, The Virgin’s Son, 1924, pp. 88,89). Modernists have misused the Philippians passage to claim it in support of their view that Jesus Christ is not God. We would again emphasize that the Lord Jesus Christ in no sense gave up His Deity in His incarnation. Philippians 2:5-8 says he was in the form of God and took the form of a servant. It was merely the form that he changed, not His Deity.

This verse is also connected with the Son’s submission to the Father. The Bible reveals the one God in three persons, Father , Son, and Holy Spirit. All are God and are co-equal, but there is an order within the Godhead, so that the Son submits to the Father. This is what we see in Mark 13:32. See the comments on 1 Corinthians 15:28.

“The reference is perfectly clear when one bears in mind the purpose of Mark’s Gospel—to portray Jesus as the faithful Servant of Jehovah. Christ says in John 15:15, ‘The servant knoweth not what his lord doeth.’ How significant that Mark, who presents Jesus as the perfect Servant, should record this statement about the hour of His return as king of kings and Lord of lords. (Matthew also makes a similar statement in Matt. 24:36; likewise, Luke, in Acts 1:7). In the aspect of His ministry as a Servant, our Lord made a voluntary surrender of certain knowledge, in order that He might walk the walk of faith, and thus be an object lesson to all believers. While He ever remained the eternal Son of God, co-equal and co-eternal with the Father; yet as a Servant, He chose a limitation of His knowledge, bounded by the Father’s will” (Louis Talbot, Bible Questions Explained, p. 38) (End of Article)

F. Doctrines dealing with the Trinity or Godhead.

Gnosticism arose out of Greek philosophy and was fully developed as a world view in the second century. This mystical view of knowledge and God viewed the world through a dualistic lens, and has been called the most serious threat to early Christianity.54 “The central Gnostic doctrine is the ontologiocal dualism between the supreme, ineffable God of love and the material world, considered evil or, at best, indifferent.”55 This dualism not only lauds all spirit existence, it also casts the 54 N. L. Geisler and R. E. MacKenzie, Roman Catholics and Evangelicals: Agreements and Differences (Grand Rapids, MI: Baker Books, 1995), 82. 55 A. C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 421.

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physical world in a very negative light.56 “Central to this heresy was the belief that spirit is entirely good and matter is entirely evil.”57

A careful student will avoid making references to Gnosticism in the first century. “Although scholars sometimes apply the term to Gnostic tendencies of the first century, evidence for a pre-Christian Gnostic movement is inconclusive.”58 In fact, it would be more accurate to view Gnosticism as a reaction to Christianity than visa-versa.59 Many of the ante-Nicene fathers wrote in response to this heresy. It is clear from these writings that they viewed Gnosticism as a distorter of Christian truth.60

Echoes of GnosticismDecedents of this philosophy include fideism, which denies the legitimacy of argumentation or empirical evidence in the pursuit of spiritual truth. A gnostic would not view the beginning point of truth as gathering facts, but an esoteric knowledge. “The prerequisite is not a controlling enquiry but the hearing of faith.”61

Another echo of Gnosticism that must be guarded against today is hyper-dispensationalist. One of the most famous teachers to reject the authority of the Old Testament was Marcion, who was a gnostic.62

Similarities between Mormonism and Gnosticism are likely overblown, but it is clear that the Gnostics viewed Christ “as one of a series of emanations”63 of God, reducing him to a dependent being while denying His humanity. As a result, the resurrection was also denied.64 John seems to anticipate this error in the first chapter of 1 John. Additional echoes of this false philosophy include the New Age movement,65 radical

56 J. de Villiers, Religious life. In A. du Toit (Ed.), . Vol. 2: The New Testament Milieu (A. du Toit, Ed.) (Guide to the New Testament. Halfway House: Orion Publishers, 1998),57 J. S. Duvall and J. D. Hays, Grasping God's Word: A Hands-on Approach to Reading, Interpreting, and Applying the Bible (Grand Rapids, MI: Zondervan, 2005), 103.58 Myers, The Eerdmans Bible Dictionary, 421.59 Ibid., 422.60 Elwell and Comfort, Tyndale Bible Dictionary, 535.61 Kittel, Bromiley and Friedrich, Theological Dictionary of the New Testament, 695.62 D. S. Dockery et al., Holman Bible Handbook (Nashville, TN: Holman Bible Publishers, 1992), 724.63 C. Hodge, Systematic Theology, vol. 1 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 450.64 J. P. Eckman, Exploring Church History (Wheaton, IL: Crossway, 2002), 22.65 J. MacArthur, Different by Design, MacArthur Study Series (Wheaton, IL: Victor Books, 1996), 25.

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feminism,66 Theosophy,67 Scientology,68 antinomianism,69 Islamic mysticism, 70 celibacy and monasticism,71 and Kabbalah.72

Gnostics had two different views about how men could become pure. One group tried to deny and mistreat their bodies through fasting, sleeplessness, flagellation’s, etc. This view eventually led to the false teaching of those living in monasteries. Christians are warned against this in

Colossians 2:18-23 18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21 (Touch not; taste not; handle not; 22 Which all are to perish with the using;) after the commandments and doctrines of men? 23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

The other group believed that since their bodies were evil it did not matter how they lived as long as their thoughts were high. These Gnostics lived in sensual pleasure and debauchery. They used their liberty in Christ as a license to sin. This idea is rebuked in Rom 6:1 and Col. 3.The word Gnostic means knowledge. The Gnostics almost worshipped knowledge and made light of those that were less knowledgeable. This led to the idea that the Scriptures should not be read by the common man because he, without the special gift of knowledge would not be able to understand it. Such abuse led the translation of the Scriptures into forms of the Greek language that only the highly educated could read and later into Latin that once again was a language reserved for the well educated alone. Many college professors and pastors today teach much the same error when they imply that you must have a deep understanding of the original languages if you are to know what the Word of God really says. Gnosticism promoted a sort of secret society of the intellectual. Only a certain special group 66 Ibid., 27.67 K. Boa, Cults, World Religions, and the Occult (Canada; England: Victor Books, 1990), 131.68 R. Rhodes, The Challenge of the Cults and New Religions (Grand Rapids, MI: Zondervan, 2001), 155.69 N. L. Geisler, P. D. Feinberg, and P. D. Feinberg, Introduction to Philosophy: A Christian Perspective (Grand Rapids, MI: Baker Book House, 1980), 407.70 S. M. Zwemer, A Moslem Seeker After God: Showing Islam at Its Best in the Life and Teaching of Al-Ghazali Mystic and Theologian of the Eleventh Century (New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell, 1920), 222. 71 J. S. Feinberg, and P. D. Feinberg, Ethics for a Brave New World (Wheaton, IL: Crossway Books, 1993), 168.72 A. Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003).

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were considered advanced enough to be accepted. Hyper-Calvinism also feeds on the thought that some are created with the ability to understand and receive spiritual things and some are not. The Apostle Paul denied this search for secret knowledge when he said all knowledge is in Christ. When we have Christ Jesus, we have access to all wisdom.

Colossians 2:1-41 ¶ For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; 2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3 In whom are hid all the treasures of wisdom and knowledge. 4 ¶ And this I say, lest any man should beguile you with enticing words.

The Gnostics taught that there were three classes of men.First, there was a small select group that were “pneumatic” or spiritual.

These alone had the ability to rightly divide the Word of God and to determine it’s meanings. They believed these were divinely enlightened and educated men who alone had a full understanding or truth.

The second class of men were those with “psychic” that had been given the ability by a sovereign God to exercise faith. Though saved they were not capable of truly understanding “spiritual” things like those who possessed “gnosis.” The prophets and other good Hebrews belonged to this class.

The third class was the rest of mankind which composed by far the most of mankind. The third group were those who were merely “hylic” (subject to matter). They were hopeless and in bondage to Satan without the ability to be saved.

The two best known Gnostics were Valentinus and Basilides, both of Alexandria. Both held to a Hellenic outlook (influenced heavily by Greek culture) and taught that the Scriptures should be interpreted allegorically. The Alexandrian (Egypt) view if Biblical interpretation held that it was intellectually incredible or morally objectionable to understand the Bible literally. Led by men like Philo, Clement and Origen, the Alexandrian’s taught that the meaning of Scripture was more important than the words. When translating, they believed the true meaning of the text should be sought and reproduced rather than a word for word translation. Their approach however became largely arbitrary depending on the personal preferences of the translator. No two ever seem to agree. They became their own final authority. This same approach is used today under the term “dynamic equivalence” by modern Bible translators as they attempt to change the words into today’s meanings.

Gnostics believed that Christ was only an angel, or an emanation from God, but not truly God. They taught that God could not become flesh because flesh was evil. Since flesh was evil and Jesus possessed flesh he then could not be God. John countered this false teaching repeatedly in his Gospel. He spoke directly about the Gnostic heresies in 1 John 2:22; 4:2-3, where reference is made to those who deny that Christ is “come in the flesh.” The Apostle Paul also countered it in Col. 1:15-19 and 2:8-10. The same heresy is prevalent today in the false teaching of the Jehovah Winesses, who still deny the deity of Christ.

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Other doctrinal issues such as the trinity are also dealt with by John. He refers to God as “Father” in his books more than any other writer (137 times). He also gives us more information about the Holy Spirit than any of the other three Gospels. Remember that by the time the book of John was written false teachings concerning the Holy Spirit had taken strong root within the church. Paul dealt with much of the false teachings concerning the Gifts of the Spirit in his writings to the church at Corinth. Paul identified tongues for example as a “sign” to the unbelieving Jews. John never calls miracles “mighty works” as the synoptic Gospels do, but rather identifies them as “signs.” Another false doctrine today that may have its roots in Gnosticism is that of hyper-dispensationalism. Many of the early Gnostics placed great emphasis on the writings of Paul while downplaying other New Testament books in there relationship to the Christian. They were much like those of today who attempt to minimize water baptism and the local church. These false teachers teach that Paul was only concerned with so-called “Spirit Baptism” and membership in a so-called “true” or “invisible” church. Such confusion has fueled the ecumenical and interdenominational movements of our day and have greatly influenced much of evangelical writers.

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JOHN 1

Key words and people:WordLife-John 10:10Light – not a light but the lightGraceGlory. Appears here for the first time in all Johannine literature. “In the OT, God’s glory was said to dwell first in the tabernacle, and later in the temple.”73 Now the glory of God could be beheld in Christ. John the BaptistLamb of God

Key truths:“Was the Word” Christ was preexistent. John 8:56-58; Ps. 90:2; Pro. 8:23“Was with God” Christ was coexistent. This clearly shows that Christ was a different person than the Father. There was community in the godhead. St. Augustine used love to illustrate the trinity, for it is impossible to love with an object.74 If God preexisted all of creation, which His transcendent nature demands, then the trinity explains how love and community could exist before creation.“Was God” Christ was God. Col. 1:13-19

Seven names or titles given in chapter one that presents Christ as God:1. The Logos (Word) vs. 1-3,142. The Light vs. 4-133. The Son of God vs. 15-28, 36,494. The Lamb of God vs. 29-365. The Messiah vs. 35-426. The King of Israel vs. 43-497. The Son of Man vs. 50-51

First five verses of John chapter one answers the arguments of these false teachings:Evolutionist: “All things were made by Him”Atheist: There is a GodJehovah Witness: Jesus is GodUnited Pentecostals: There is a trinityLiberal Theologian: No universal Fatherhood of God “for the darkness comprehended him not.”Modernist Preacher: The Word of God is perfect and inspired.False churches and salvation not of works “In Him was life.”

John 1:1-5 Creator of the World – JESUS. (He is LORD.)

73 A. J. Ko ̈stenberger, “John Baker,” in Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2004), 42.74 N. L. Geisler, and A. Saleeb, A., Answering Islam: The Crescent in Light of the Cross 2nd ed. (Grand Rapids, MI: Baker Books. 2002), 275.

In verse three, the word translated “made” appears twice. The first time, it is aorist, showing the finality of Christ’s creation. The second time it is

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The first words of John are some of the most important in all the Bible. John begins not with the birth of Christ or with some important human event but at the very beginning. He lets us know that he is about to deal with eternal things. These verses, are one of the four great Christological passages of the New Testament. (Also see Philippians chapter two and Hebrews chapter one.). The Apostle Paul also wrote about Christ’s eternal position to the church at Colosse.

Col 1:15 Who is the image of the invisible God, the firstborn of every creature: 16 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. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell;

John 1:6-28 Revealed to the World – JESUS. (He is LIGHT).Jesus was always God and with God. Jesus was always the eternal Word. The

Word had been revealed in type and picture along with brief public appearances (Theophanies such as in Gen. 3:8; 18:1-33; Heb. 7:2-3; Dan 3:25) in the Old Testament. Now the Word was made flesh and dwelt among us. Introduced to the world by John the Baptist. Man in all his self-righteousness was unable to approach a Holy God but God reached down to man.

Believers Study Bible note concerning Is. 1:1 has this to say about the difference between a theophany and the incarnation. “Isaiah apparently chose first to record the heart of his message and then to presents his call to the prophetic ministry. This occurred in 740 B.C. Isaiah experienced a theophany, i.e., an appearance of God, which is a temporary yet physical manifestation. The chief importance of the theophany is its revelation of God or its unfolding of a divine message, while its physical aspects are merely to enhance and authenticate the revelation. Isaiah did not see the physical form of God (John 1:18); 1 Tim. 6:16), but he experienced a manifestation of His glory in human form. Unlike a theophany, the “incarnation” was a permanent, visible manifestation of God in Jesus Christ. Other examples of theophanies include the appearances of the Angel of the Lord (Ex. 32:34; 33:14, 15), Moses’ confrontations with the Lord (Ex. 3:2-6; 19:18, 19; 33:23; 34:6,7), and the visions of Jacob (Gen. 28:12-14; 32:22-30) and Ezekiel (Ezek. 1:26-28).”

In the first three Gospels, Christ is seen connected with the Jews, proclaiming the Messianic kingdom, a proclamation which ceased, however, as soon as it became evident that the Nation had rejected Him. But here, in John’s Gospel, His rejection is announced at the beginning, for in the very first chapter we are told, “He came unto His own, and His own received Him not.” 75

75 Pink, Why Four Gospels?

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Joh 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

In John 1:18 there is a word easily overlooked that makes a great word study. It is the word “declared.” If we were to transliterate rather than to translate the word from the Greek we would get the word exegete. As preachers and teacher of the Word we often speak of a bible study as an exegesis. The word means to bring out into visibility that which has been hid. To expose that which has always been there but overlooked or gone undiscovered. Jesus is the “EXEGESIS” of God.

Verse 19 describes a delegation sent from the Jews (used in this Gospel primarily for the officials of the temple and synagogue)76 on a fact finding mission. Their goal is to determine exactly who John was. Without hesitation, John denies that he is the Christ. The Jews then asked him if he was Elijah. This questions stemmed from the prophecies of Malachi 3:1 and 4:5-6 where God promises to send Elijah before the judgment in the day of the Lord. The Jews still expect Elijah, and some will even reserve a seat for him and make reference to him during the Passover Seder.77

John’s clear statement that he is not fulfilling this prophecy seems to be in contradiction with Christ’s words in Mark 9:12-13 and the angels prophecy about the Baptizer in Luke 1:13-17. Thankfully, Matthew assists in this seeming contradiction in 11:14.

“Those leaders wanted a kingdom, but not the kind Jesus was offering. So they were resisting the message and attempting to establish their own rule. But John’s message was true, and if the nation would accept it, and consequently accept Jesus, John would fulfill the prophecies of Elijah. Only if they accepted the message would John the Baptist be the Elijah who was to come (cf. Mal. 4:5). Because the nation rejected the Messiah, Elijah’s coming is still future (cf. Mal. 4:6 with Acts 3:21).”78

John 1:29-52 Taking away the sins of the World – JESUS. (He is the Lamb of God.)

76 G. L. Borchert, “John 1–11,” in The New American Commentary, vol. 25A (Nashville: Broadman & Holman Publishers. 1996), 126.77 Ibid., 128.78 Walvoord, Zuck, and Dallas, Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures.

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JOHN 2

THE MIRACLE vs. 1-11 Christ’s behind the scenes miracle. Two key themes: the wine and the wedding.

First Theme: WineThis is the only account in the Bible of this miracle.79 A Jewish wedding could

last as long as a week or be as brief as one day, depending on the resources available.80 The groom was responsible for feeding, housing and taking care of guests. These were times of rare festivities, and sometimes went beyond the approval of the strict Pharisees.81 A groom that failed to do so could be fined. To run out of wine could be costly both socially and economically. The Bible clearly warns against drunkenness and intemperance.

Genesis 9:21 And he drank of the wine, and was drunken; and he was uncovered within his tent.

Deuteronomy 21:20 And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard.

Proverbs 20:1 Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.

Proverbs 23:20 Be not among winebibbers; Among riotous eaters of flesh:

Proverbs 23:21 For the drunkard and the glutton shall come to poverty: And drowsiness shall clothe a man with rags.

Pr 23:29-32 Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder.

Ecclesiastes 10:16-17 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!

Eph 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

1 Peter 4:3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

79 Kittel, Bromiley, and Friedrich, Theological Dictionary of the New Testament, 163.80 BSac 167:666 (April-June 2010): 206.81 Edersheim, Sketches of Jewish Social Life in the Days of Christ, 152.

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The Bible also clearly admonishes a believer to avoid being a stumbling block to someone else. Luke 1:15 also records that John the Baptist abstained from it.82

Ro 14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

Isa 5:11 Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! 12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands. 13 Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. 14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.

There are two Greek words used for wine in New Testament.oinos Always translated wine or winepress.83

Paroinos “strong drink, an intoxicating beverage, different from wine; it was a [SIC] artificial product, made of a mixture of sweet ingredients, whether derived from grain and vegetables, or from the juice of fruits (dates), or a decoction of honey.”84

Wine in Bible time was certainly much different than what is meant by the word in modern times. It must be remembered that many beverages were not safe to drink in the first century. Norman Geisler outlined three primary ways this could be remedied. First, it was possible to boil water. However, this was both tedious and costly. Sometimes water would be filtered, but this did not protect against the worse maladies that can be found in water. A third and very common way to purify water would be to mix some wine in with it. Often the mixture was three parts water to one part wine.85

The Talmud records R. Abuhu as teaching, “A goblet used at benediction after meals must contain no less than a fourth of a quarter lug (of pure wine), so that when mixed with water the prescribed quantity (a quarter lug) will be made.”86 The Mishna is also referenced to argue, “For all other liquids the prescribed quantity is a quarter of a lug.”87 The only exception given is the wine of Sharon which, due to its weaker taste, was to be mixed in thirds.

82 Kittel, Friedrich, and Bromiley, Theological Dictionary of the New Testament, 680.83 R. L. Thomas, New American Standard Hebrew-Aramaic and Greek dictionaries: Updated edition (Anaheim: Foundation Publications, Inc., 1998).84 J. Strong, Enhanced Strong’s Lexicon (Bellingham, WA: Logos Bible Software. 2001).85 BSac 139:553 (Jan 82): 51. 86 M. L. Rodkinson, trans., Vol. 1: The Babylonian Talmud, Volumes 1-10: Original Text, Edited, Corrected, Formulated, and Translated into English (Boston, MA: The Talmud Society, 1918), 143.87 Ibid.

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Robert Stein humorously commented,

To consume the amount of alcohol that is in two martinis by drinking wine containing three parts water to one part wine, one would have to drink over twenty-two glasses. In other words, it is possible to become intoxicated from sine mixed with three parts of water, but ones drinking would probably affect the bladder long before it affected the mind.88

Espresso may serve to illustrate the point. While it is possible to drink straight espresso, and some coffee “addicts” may, the normal way this would be consumed is in steamed milk, or latte. This diluted product is what is normally consumed and referred to by coffee drinkers worldwide. While is it difficult hermeneutically to say references to wine in the New Testament are speaking on grape juice that is entirely non-alcoholic, it would be accurate to say that it was non-intoxicating. When compared with modern wine, the difference becomes clear. Norman Geisler states, “Thus it is wrong to argue that since people in bibles times drank wine, Christians today can do the same. Properly speaking, people then drank purified water. New Testament wine was basically a water-purification method”. 89 He notes that while an airline that experiences one crash out of every ten flights would soon be out of business. Yet, the chance of a moderate drinker becoming an alcoholic is in fact one in ten.

88 Robert H. Stein, “Wine-Drinking in New Testament Times,” Christianity Today, (June 20) 1975 pp. 9-11. quoted by B. J. Oropeza, Religion & Alcohol: Sobering Thoughts ed. C. K. Robertson (New York, NY: Peter Lang Publishing, Inc., 2004), 59.89 BSac, 54.

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Second Theme: The Wedding Scripture records three institutions sanctioned by God: marriage, government,

and the church. In Genesis, it was the demise of the first that caused a need for the rest. Marriage was the first institution ordained by God after the creation of man (Ge. 2:18-25), and it is the bedrock of the human society. By the first century, marriage had fallen quite a ways. No longer was this sacred covenant before God given the respect that God desired. While some Rabbis taught that Deuteronomy 24:1 only allowed for divorce in the case of adultery, others interpreted “uncleanness” as anything at all. Jew that followed this teaching were divorcing their wives at whim for reasons as trivial as spoiling dinner or not being as pretty as another woman.90

Many pastors cite a marriage meltdown as their greatest fear in ministry.91 While the fact that a ministers family is essential to his qualifying for the ministry, it is a bedrock of any society. Some aspects of marriage are universal and absolute. A believer should not marry outside of the faith, certain roles are given to husband and the wife, and the purposes for which marriages should be entered into are clearly laid out in scripture. Many traditional aspects of a wedding and the ceremonial affirmation of a wedding change from country to country.

Third Theme: Christ cleanses the temple. (12-25) There were three annual feasts in Jerusalem that all Jewish men were required to attend. These were Passover, Pentecost, and Tabernacles.92 The attendance of women to these feasts was voluntary, but not uncommon.

Observing these feast days at the right time was not so easy as one may assume. James Freeman explains,In these times of calendars and set days of the year, and with the same days being observed at the same time all over the world—allowing for time differences, of course—it’s hard to appreciate the difficulties that the ancient Hebrews had in finding the right time at which to observe their required feast days. The first appearance of the new moon was the starting point. To determine this the Sanhedrin in Jerusalem took the deposition of two impartial witnesses as to the time they had seen the new moon. A person with a bundle of brushwood or straw was then sent to the top of Mount Olivet, where he kindled his torch and waved it back forth until he was answered by similar torches from the surrounding hills. Those who responded would then signal with their torches to others further out in the regions—who would then do the same thing—until the entire land was notified.After a time, the Samaritans imitated the signs, thus causing great confusion. This made it necessary to send messengers, who were usually fast runners, all over the country—sort of a human pony express. These messengers, however, did not go out at every new moon, but only seven times during the year. In this way all the people

90 J. F. MacArthur Jr., The Fulfilled Family (Chicago: Moody Press, 1981). 91 D. Merrill, Clergy Couples in Crisis: The Impact of Stress on Pastoral Marriages, vol. 3 (The Leadership Library, Carol Stream, IL; Waco, TX: CTi; Word Books, 1985), 9.92 Myers, The Eerdmans Bible Dictionary, 834.

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were notified of the times for these three great festivals—Passover, Pentecost, and Tabernacles.93

The Passover is often considered the most climatic festival, as through it Israel remembered God’s deliverance of His people from the death angel in Egypt. This seven-day festival attracted large crowds to Jerusalem, and was a high point of commerce for those who supported the temple rites. During pre-exilic times, this feast fell in the month of Abid (Deuteronomy 16:1). However, the calendar change during this period caused the Passover to be celebrated in the month Nisan (Nehemiah 2:1).94

93 J. M. Freeman and H. J. Chadwick, Manners & Customs of the Bible (North Brunswick, NJ: Bridge-Logos Publishers, 1998), 119-120.94 Elwell and Comfort, Tyndale Bible Dictionary, 482.

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Not only was the commercialization of worship an affront to God, but the Jews had lost the original vision of the temple as a place where all people could worship. That God was “missions-minded” in the Old Testament as well is hard to miss when reading about the temple dedication in 1 Kings 8. “Solomon assumes as certain that foreigners will come and worship before Jehovah in His temple; even Moses himself had allowed the foreigners living among the Israelites to offer sacrifice at the temple…” 95 However, this was not being fulfilled in first century Judaism.

95 C. F. Keil and F. Delitzsch, Commentary on the Old Testament (1 Ki 8:41–43) (Peabody, MA: Hendrickson, 1996).

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JOHN 3

In the third and fourth chapters of John we are given two great pictures of salvation. Unique to John’s Gospel is the time he takes recording dialogue. Two of these conversations are given in the following chapters. While the similarity in message is striking, so is the contrast of the audience:

Nicodemus Woman at the wellChapter 3 Chapter 4Man WomanName given No name givenMan of prestige and standing OutcastGood reputation Poor reputationMoral man Immoral womanJew SamaritanMan who worshipped in Jerusalem Woman who worshipped on Mt. GerizemVisited with Jesus at night Visited with Jesus at noonCame seeking Jesus Jesus came seeking herJesus began by demanding the new birth Jesus began by requesting something to drinkApparently becomes a secret disciple Becomes a public witness

Chapter three begins by introducing us to an important character that will reappear later in the Gospel. Nicodemus is classified as a Pharisee. According to Josephus, there were three major sects in Judaism at this time in Israel’s history.96

Essenes“If in any of the towns of Judæa one had met the strange apparition of a man

dressed wholly in white, whose sandals and garments perhaps bore signs of age—for they might not be put away till quite worn out—but who was scrupulously clean, this man was an Essene.”97 The Essenes are not mentioned in the Bible. Some legends suggest that John the Baptist lived with the Essenes for a time, but there is no scriptural evidence to support this.

The lifestyle and doctrine of the Essenes has come to light largely as a result of the discovery of the Dead Sea Scrolls. They emphasized purity, abstained from sexual relationships, and baptized new converts. Their lifestyle of seclusion and asceticism limited their exposure to mainstream Jewish culture, but also secured their place in the annals of manuscript evidence for the Bible.

SadduceesSadducees are often called the liberals of their day.98 They did not believe in

miracles and the bodily resurrection (Mk. 12:18; Ac. 23:8). Though normally 96 F. Josephus and W. Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987).97 Edersheim, Sketches of Jewish Social Life in the Days of Christ, 246.98 W. W. Wiersbe, Wiersbe’s Expository Outlines on the New Testament (Wheaton, IL: Victor Books, 1992), 20.

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enemies of the Pharisees, the Sadducees joined forces with them to condemn the Lord Jesus Christ (Mt. 21:2; Lk. 19:47). Edersheim records, “Sadducees would hold by the simple letter of the law—do neither more nor less, whether the consequences were to make decisions more severe or more easy.”99 Unlike the Pharisees, who stressed God’s ability to determine future events, Sadducees believed in the supreme importance of human choice. They would go so far as to nearly eclipse God’s influence in everyday life, and ended up with a self-determinism that is almost a foreshadow of modern humanism.100 The Sadducees rejected the more progressive theological ideas embraced by the Pharisees. Believing that faithfulness to God was rewarded in this life, the Sadducees denied such concepts as eternal rewards and punishments and the idea of resurrection. The Sadducees held much less common theological ground with Christianity than did the Pharisees. Their rejection of the idea of resurrection presented an insurmountable obstacle to the new faith.101

PhariseesThe Pharisees were the conservatives of their day when it comes to standards

of conduct. (The charge that they were equivalent to modern fundamentalism is sharply contended by Dr. Monroe Parker.102) They professed to believe in the absolute inspiration of the Old Testament, but were regarded by Josephus as moderates theologically. While the beliefs of the Pharisees overlap more with Christianity than do the Sadducees, much of this shared teaching is veiled at best in the Old Testament. However, this group did not limit their beliefs to the Bible, but included more modern, non-canonical sources. “The Pharisees regarded this oral tradition to be as fully authoritative as the written law, a belief that most distinguished them from the Sadducees.”103 They religiously followed the sages advice to, “Be deliberate in judgment, raise up many disciples, and make a fence around the law.”104 They were also closely associated with the scribes, and were the only sect of Judaism to survive the destruction of Titus in AD 70.

Nicodemus was also a member of the Sanhedrin. This supreme ruling body of the Jewish people was required in the Talmud to have exactly seventy-one members, and sometimes was called the “great Sanhedrin.”105 Jewish legend links this body with the seventy elders who were selected to assist Moses in ruling the people in Number 11.106 Ezra reinstituted this assembly during his post-exilic ministry. It was

99 Edersheim, Sketches of Jewish Social Life in the Days of Christ, 241.100 A. Edersheim, The Life and Times of Jesus the Messiah, vol. 1 (Bellingham, WA: Logos Bible Software, 1896), 317.101 T. V. Brisco, Holman Bible Atlas, Holman Reference (Nashville, TN: Broadman & Holman Publishers, 1998), 213.102 Monroe Parker, Modern Pharisees in Central Bible Quarterly (CENQ 01:4 [Winter 1958])103 Brisco, Holman Bible Atlas., 212.104 Dockery, Holman Bible Handbook , 517.105 Rodkinson, The Babylonian Talmud, vol. 15.106 G. Pelser, Governing Authorities in Jewish National Life in Palestine in New Testament Times. In A. du Toit (Ed.), . Vol. 2: The New Testament Milieu (A. du Toit, Ed.). Guide to the New Testament. Halfway House: Orion Publishers, 1998),

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also Ezra’s ministry that made the law available to Israel again.107 Jewish records reveal that a man named Nicodemus was on the Sanhedrin when the temple was razed in AD 70.108 Though he would have been an old man, this could possibly be the some individual recorded as approaching Christ in John three.

Later in the New Testament we learn that Nicodemus was not the only member of the Sanhedrin sympathetic to Christ. It is hard to read Acts 5:34-36 without concluding that Gamaliel was not also intrigued with this new people of “the way.” Nicodemus’ use of the plural “we” only enforced the notion that he was not alone in his willingness to consider Jesus’ messianic claims.

107 A. Cowley, ed., Aramaic Papyri of the Fifth Century B.C. (Oxford: Clarendon Press, 1923), xxvi-xxvii.108 M. S. Mills, The Life of Christ: A Study Guide to the Gospel Record (Jn 3:1) (Dallas, TX: 3E Ministries, 1999).

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The Kingdom of God.While “the kingdom of God” has no counterpart in the Old Testament, Nicodemus does not seem to have difficulty understanding what Christ meant. This is claimed by some to be the central theme of the New Testament.109 The kingdom of God and kingdom of heaven need not be seen as having different meanings. N. T. Wright states,

109 Myers, The Eerdmans Bible Dictionary, 625.

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“God’s Kingdom” and “kingdom of heaven” mean the same thing: the sovereign rule of God (that is, the rule of heaven, of the one who lives in heaven), which according to Jesus was and is breaking in to the present world, to earth. That is what Jesus taught us to pray for.110

“Scripture indicates that the kingdom of heaven was already present in Christ’s own ministry.”111 John Walvoord notes,

“Much of the confusion in the argument concerning the meaning of the kingdom of heaven and the kingdom of God has arisen, from the mistaken judgment that the distinction between the kingdom of heaven and the kingdom of God is a dispensational one. The facts are to the contrary, as it is purely an exegetical problem. The dispensational distinction does not stem from the difference in meaning of the kingdom of God and the kingdom of heaven, but rather from the distinction between the present forms of these kingdoms and the future forms of these kingdoms.”112

Kingdom of God taught in the New Testament.

Kingdom of God pronounced at hand (Mark 1:14–15; Luke 10:9, 11; 11:20; 21:31 )

Some of its features designated mysteries (Mark 4:11; Luke 8:10);

Kingdom of God includes the saved or the elect, but excludes the unsaved (Mark 4:26–29 [notice no tares]; Mark 9:47[kingdom of God contrasted to hell]; Luke 13:18–19; cp. also Luke 13:23 with Luke 13:28–29; Luke 18:24–26; John 3:3, 5);

Kingdom of God subject to rapid growth (Mark 4:30–32; Luke 13:18–19);

Kingdom of God to come with power (Mark 9:1; Luke 9:27);

Kingdom of God likened unto children and childlikeness is a condition for entrance (Mark 10:14–15; Luke 18:16–17);

Kingdom of God difficult to enter (Mark 10:23–25; Luke 18:24–25; John 3:5; Acts 14:22);

Christ to drink fruit of the vine with disciples in kingdom of God (Mark 14:25; Luke 22:18);

Kingdom of God promised to righteous (Luke 6:20; 1 Cor 6:9–10; Gal 5:21; Eph 5:5; 2 Thess 1:5);

“birds,” representing Satan, lodge in its branches (Mark 4:30–32; Luke 13:19 [note that Satan is not a branch, however]);

110 N. T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (New York: NY, HarperCollins Publishers, 2008), 201.111 Rhodes, The Challenge of the Cults and New Religions, 206. 112 John Walvoord, BSAC 124:495 (July 67): 203.

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Kingdom of God contains leaven, that is, evil in doctrine, externalism, unbelief, and worldliness (Luke 13:20–21);

Kingdom of God inward and unseen rather than outward and seen (Luke 17:20–21), but the coming of the Son of man will be seen, however (cp. Luke 17:24);

Kingdom of God not to appear immediately to the world (Luke 19:11–27

Kingdom of God characterized by righteousness, peace, and joy in the Holy Spirit (Rom 14:17);

Kingdom of God to be delivered to the Father (1 Cor 15:24;

Kingdom of God inherited only by incorruptible beings (1 Cor 15:50);

Gentiles will be in the kingdom of God (Luke 13:29).113

1. The New Birth vs. 1-7Not a reformation of the outward man. Not an education of the natural man. Not a purification of the old man but a creation of a brand new man. Salvation does not do away with the old nature but it is imparting a new nature. It is the wakening of the spiritual part of man. When man is physically body and soul (mind & emotion) he is alive. The spirit part of man is dead in trespasses and sins. When a man is born again, the spiritual part of man is “quickened” or made alive. A lost man cannot understand spiritual things because he is spiritually dead. (I Corinthians 2:14)Born of water – Physical birthBorn of Spirit – Spiritual birth

2. The Wind vs. 8-11Nicodemus would have been familiar with the account of the wind and the Word of God giving life to the valley of dry (dead) bones in Ezekiel 37:1-14

3. Heavenly things vs. 12-134. Old Testament illustration of the serpent. vs. 14 (Numbers 21:4-9)

Isa 45:22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

John 12:32 And I, if I be lifted up from the earth, will draw all men unto me.

Man’s solution to a serpent problem1. Kill the serpents2. Learn to coexist in harmony with the serpents3. Climb the pole4. Raise taxes, invest in medical research to find a cure5. Start a “safe” walk (sex) campaign6. Issue free boots at the school health clinic7. Pass anti-serpent laws8. Pass anti-walking laws9. Impeach Moses

113 Ibid., 198-99.

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10.Move to another area

5. Illustration of Light and Darkness. Vs. 19-21

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JOHN 4

The SamaritansThe Samaritans were mixed race of people. They were part Jew and part Gentile. They were despised by both. When the northern ten tribes were taken into captivity by the Assyrians in 727 B.C. those that remained behind married Gentiles. Rejected by the Jews, they established their own temple and religious practices on Mount Gerizim. They accepted the Pentateuch but rejected most of the rest of the Old Testament.

Samaritans mixed the worship of idols with the worship of God. A temple, built on Mt. Gerizim and containing a staircase of 300 steps, was dedicated to the Roman god Jupiter. This has been found on ancient coins discovered in this region by archeologists. Gerizim remains the sacred mount of the Samaritans even today.Most Jews viewed the Samaritans as worse than the heathen. But, other than Nicodemus and the early disciples, these Samaritans are among the first recorded to have believed in Jesus as Messiah.114

Jesus broke down several barriers set up by the Pharisees

Spoke to a Samaritan. Broke the barrier of prejudice against races.

Spoke to a woman. Broke the barrier of prejudice against women. (First prayer every morning began with, “Thank God I am not a woman, a Gentile or a dog”) A Pharisee would not even speak to his wife any more than was necessary. (Even carried over in early church where they set on opposite sides. Corinthian women told to ask questions at home.)

Spoke to a woman in public.

Spoke to a fallen woman

Broke the barrier between social classes.

Broke the barrier of religious prejudice. Made plain there is but one way. i.e. Moslems not allowing chaplains in.

Illustrates one of the two great ways to reach people.

Do them a favor

114 Cheney and Ellisen, and Cheney, Jesus Christ The Greatest Life: A Unique Blending of the Four Gospels (Eugene, OR: Paradise Publishing Inc., 1999), 53.

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Allow them to do something

Most adults who come to Christ or visit a church seeking will have . . .

Just gone through a major change in their life (divorce, move, job, children)

Gone through a trial or facing a great need. Later in the chapter, in vs. 46 we read of the nobleman who came to Jesus in Cana because his son in Capernaum was near death.

Three aspects of salvation vs. 10

“If thou knewest the gift of God” (the prerequisite)

Like with Nicodemus He created an interest by causing them to question something they thought they knew. He forced them to accept their inability to stand in their own righteousness. There can be no salvation until there is an acceptance of need and conviction of sin. There must first be conviction then confession

“thou wouldest ask of him” (the prayer)

“he would have given thee” (the pardon or result). The greatest proof of salvation is the changed life.

John 4:35-36 Importance of a positive vision.John 4:35 Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.

John 4:46-48 Second SIGN miracle. The healing of the nobleman’s son who was sick at Capernaum. In verse 48, Jesus referred to the fact Jews needed signs and wonders to believe.

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JOHN 5

Jesus goes back to Jerusalem reminding us of the importance of the statement in John 4:4. God has a plan for our lives. He has saved us to serve Him. God has a plan (will) for every believer. The secret to the abundant life is finding God’s will or plan for our life and fully entering into that plan. There are a couple of important facts to remember in seeking God’s will or plan for our life.

1. God’s plan will never contradict God’s Word (God’s revealed will).2. God’s plan for this age will always involve service in, through, under the

authority of, and accountability to the local New Testament church.

The Alexandrian text does not include the last half of John 5:3 or any of verse 4. Most modern Bibles (non-KJV) follow the Alexandrian reading, often offer a question of the likelihood of this miracle. The problem, however, is that John 5:7 (which is in all manuscripts) makes no sense without it. Furthermore, the great majority of the manuscripts do include all these verses. Whether the miracle seems reasonable or not to our scientific minds, we believe it was recorded by John in his original text and was later deleted in some manuscripts because of the skepticism of the copyists. There is nothing impossible about the miracle no matter how unusual it seems.

John 5:17-18 - Jews sought to kill Jesus because they knew He claimed to be God.

John 5:46 - Christ told us that Moses was the writer of the first five books of Old Testament. Also reminds us that Christ is the subject of the Old Testament. See verse 39

Jews demanded that there be at least two witnesses to establish a truth.

Mt 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

2Co 13:1 ¶ This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.

End of Chapter 5 Jesus offers four witnesses to prove He is the source of eternal life.

Witness of John the Baptist vs. 33-35

His signs (8 miracles) vs. 36

The Father 37-38

The Scriptures 39-47

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JOHN 6

Events of chapter 6 took place six months to a year after chapter 5

Four major subjects of John 6

Feeding of the 5000 vs. 1-14

Walking on the Sea vs. 15-21

Message on the Bread of Life. vs. 22-59

Forsaking of many vs. 60-71

Feeding of the 5000Someone said the easiest way to get a crowd is to feed them. Someone else said the way to a Baptist’s heart in through his stomach. Actually the easiest way to draw a crowd is to give people what they want. This is the basis of much of modern day evangelism. But many of the crowd that followed Jesus for miracles were never really saved.

This sign was mentioned in all four Gospel records.Vs. 2 - The multitude followed because they saw his miracles. Remember few crowds gather for totally spiritual reasons. Vs. 5 -We see that Christ is ever mindful of personal needs of people around him. Now we understand he was about to teach them a lesson but we often see Christ dealing with physical needs of people.Vs. 8 - Three times in the Bible it speaks of the actions of Andrew (Peter’s brother). Each time he is bringing someone to JesusVs. 10 – 5000 men, probably 5000 women, and 10,000 children. Matt. 14:21 “besides women and children”

Walking on the Sea

Message on the Bread of LifeVs. 57 - Catholic church and others have used this to teach you need to take bread in the Lord’s Supper ever week if you want to go to heaven. (Transubstantiation). They believe the bread turns into the literal body of Christ.

Why this passage does not refer to Lord’s Table.1. This event took place before the ordinance of the Lord’s table instituted.2. Jesus is speaking to sinners not saints here about the need for the living

bread.3. Bible is clear that nothing but faith is required for salvation.

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Forsaking of many Joh 6:66 From that time many of his disciples went back, and walked no more with him.

It should not alarm us when we lose good people out of the church. Of the thousands of lives that Jesus touched there were only 120 gathered together on the day of Pentecost. Even one of the twelve was lost.

Gospel of John

JOHN 7-Jesus is the Water of Life

Chapter 7 and 8 primarily is a discourse between Jesus and the Jewish religious leaders. Jesus announces in chapter 7 that His doctrine is not His, but from the Father (7:16). In verse 37 He declares He is the “Water of Life” and He promises the future indwelling of the Holy Spirit. His teaching divided the people (7:43). In chapter 8 the Jews sought to trap Jesus by bringing Him a woman caught in the act of adultery (8:1-11). This led to Jesus declaring that they were children of the devil (8:44). Chapter 8 ends with Christ declaring His eternal nature and accepting His place as the fulfillment of Old Testament prophecy (8:56-57). One of the important phrases was “my hour is not yet come”.

Chapter seven presents disbelief and division. It is a record of the hatred of the religious leaders for Christ and the unbelief of religious followers. The greatest enemy true Christianity has always faced has come not from the unbelieving world but from so-called religious people.

The teachings and actions of Jesus had become widely known. The better known He became, the greater hatred the religious leaders had for Him. Each reaction of the Jews tells us something about the moral climate in Israel.

First, there was detestation (vs. 1, 7). They responded with hatred. The religious leaders of Israel were charged with teaching God’s Word, but they failed to know the Word. They failed to recognize the living Word was the fulfillment of all Old Testament types. Their response to Jesus was an ungodly rage that called for His death.

Second, there was derision (vs. 3-5). They mocked and ridiculed Him. Jesus’ own brothers rejected the evidence of His works, and taunted Him. Israel had rejected God’s authority so it should have not come as a surprise that they were to reject the authority of Christ as well. The Jewish leaders had made man’s ideas and philosophies supreme. They had not only missed the real meaning of the Law of Moses (v 19), they also rejected the evidence of the miracles that the Father empowered the Son to perform.

Third, there was discord. The people argued among themselves (vs 12-13).

Fourth, there was dread. Fear was everywhere. Even those who were convinced that Jesus was a Prophet feared to take a public stand.

The Disbelief (1:1-10)A. The rejection of Jesus’ half brothers and sisters (vs 1-5)B. The response of Jesus (vs 6-10)The Division (1:11-53)A. Who is this man? (divided over who He was)

1. Some say He is a good man – vs 11-122. Some say He is a deceiver – vs 133. Some say He is possessed by a demon – vs 20

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4. Some say He is just an ordinary man – vs 25-27, 41-425. Some say He is a prophet (not necessarily THE Prophet) – vs 406. Some say He is Christ (the Messiah) – vs 31, 41

B. What did He say that caused so much confusion?1. Claimed His message was from God – vs 14-18, 28-292. Claimed His listeners had failed to keep the law of Moses – vs 19

3. Claimed that healing and circumcision could be done on the Sabbath – vs 21-24Claimed He was about to disappear and they would not find Him – vs 33-36Claimed He was able to provide living water to spiritual thirsty – vs 38Claimed His believers would have and give the Holy Spirit – vs 38-39How did they respond?1. John 7:46 – “The officers answered, Never man spake like this man.”2. John 7:47 – “Then answered them the Pharisees, Are ye also deceived?”3. John 7:53 – “And every man went unto his own house.”

Feast of Tabernacles vs 2.The book of John more than the synoptic Gospels is written to provide us with a chronological picture. The events of chapter six transpired about one year before the cross in April; the events in chapter seven occur about six months later, in October. During the last year of His ministry, Jesus confined His activities to Galilee. Jesus is following a divine schedule which His Father had given Him.

There were three feasts which every male Jew was required to attend in Jerusalem. Our Lord kept the Law; so He must go up to Jerusalem during the feasts of Passover, Tabernacles, and Pentecost.

During the Feast of Tabernacles, Israel was remembering the deliverance when the pillar of fire lead the children of Israel through the wilderness.

Gospel of John

JOHN 8

Jesus the Light of the world.

The episode of the woman, covering the first eleven verses, is not found in the Alexdranian manuscripts. Augustine writes that it was omitted because of a prudish fear that it would encourage adultery. This story certainly is a part of the Word of God. It reminds us that Christ came not to condemn but to save. The scribes and Pharisees were not looking for an excuse to stone the woman but rather an excuse to stone Jesus (vs 6). Notice nothing was said about the man caught in adultery with her (Lev 20:10). Very possibly the whole incident had been a setup from the beginning and the male counterpart may have been one of them that was standing questioning Jesus.

After reminding the woman’s accuser that they also were sinners he explains that He is the Light of the World and existed even before Abraham. Jesus gives them a three-fold reason why His testimony is true.

First, “I know whence I came.”Second, He judges no man after flesh.Third, His testimony is true.

I. A Sinner Forgiven By Christ (vs 1:1-11) A. The Charge (vs 1-4) B. The Court proceedings (vs 5-6a) C. The Challenge of the defense attorney (vs 6b-8) D. The Convicted (vs 9) E. The Charge (vs 10) F. The Challenge (vs 11)

II. A Sermon Preached by Christ (vs 12-59) A. I am the light of the World (vs 12-20) B. Ye shall die in your sins and not come to me (vs 21-30) C. If ye continue in My Word, then ye are My disciples indeed (vs 31-47) D. I honor my Father and ye do dishonor me (vs 47-59)

Gospel of John

JOHN 9

Chapter nine is a continuation of the discourse on the Light of the world. The enemies of the Lord Jesus could not see because they were spiritually blind. The blind man also could not see; even when the Light of the world stood before him, but Jesus is going to reveal Himself to him.

J. Vernon McGee told a story of a mining explosion in West Virginia. The explosion plunged the trapped men into total darkness. When the rescue team managed to get a light through to them, one of the young men finally said, “Well, why don’t they turn on the light?” They all looked at him in amazement, and then they realized that the explosion had blinded him. In the darkness, he did not know that he was blind. The light revealed to him and to them that he was blind.

It is our responsibility to share the Word of God. It is the work of the Holy Spirit to open the heart of the listener and cause him to respond to the seed that has been sown. It is our responsibility to present the Light of the world, but it is the Holy Spirit that must open the eyes.

Many pagans in John’s day, as many do today, believed in reincarnation. Even many Jews followed their reasoning that congenital disease could be the result of sins committed during a former existence, while in the womb or early in childhood. They concluded all disease was the result of sinful activity, if not by the one suffering then as a result of the sins of the parent.

The problems of this blind man parallels our condition as sinners before we were saved:The blind man was outside the temple, shut out from God.He was unable to see the Saviour.The man had been blind from birth. We were born in sin.He was beyond human help.He was a beggar. He had spent his life depending on others. Lost mankind is at the mercy of Satan.He made no appeal to Jesus.There was no pity shown to him by others.

Many Pentecostals believe healing was part of the Atonement. The Bible makes it clear that it is not always God’s will to heal. One good example is the apostle Paul’s request for God to remove his thorn in the flesh. The story of Lazarus is another.

Gospel of John

JOHN 10

In chapter ten, Jesus compares his followers to sheep. The metaphor of Sheep is often used in the Bible to describe God’s children.

Some facts about the sheep, sheepfold, shepherd and etc.

It was a public sheepfold. In the evening all the shepherds who lived in that town would bring their sheep to the sheepfold and turn them in for the night. They would entrust them to the porter who kept the sheep; then they would go to their homes for the night. The next morning the shepherd would identify themselves to the porter, and he would let them in the door to get their sheep. The sheepfold represents the nation Israel.

Jesus as the Messiah came in through the door to get His sheep. No one else could have had the credentials that He had. Anyone else would have been a thief and a robber. They would not have had the credentials of the Messiah and would have had to climb over the fence.

Actually, there was no door that swung on hinges and had a padlock to secure the sheepfold. The man who was guarding it slept across the doorway so that he himself was the door. Jesus is not only the Door but He is also the Good Shepherd, the One who stays in the doorway.

Threefold relationship to this flock:He is the Good Shepherd – vs 11 Jesus dying for His sheep. Ps. 22He is the Great Shepherd – Heb 13:20 Jesus interceding for His sheep. Ps 23He is the Chief Shepherd – I Pet 5:4 Jesus rewarding His sheep. Ps. 24

As a Shepherd, Jesus…Loves the flock – Ps 23:1Feeds the flock – John 10:9; 21:15-17; Ps 23:2Tends and cares for the Flock – Is 40:11; John 21:25; I Pet 5:1-4; Ps 23:3Protects (defends) the Flock (with rod) – Acts 20:29-32; Ps 23:4Seeks the Flock (with staff) – Luke 15:3-7; Ps 23:4Guides the Flock – Heb 13:7Watches over the Flock – Heb 13:7Binds up wounds of the Flock – Ps 147:3; Ps 23:3; Ps 103:3Sometimes chastens the Flock – Heb 12:6-7

Jesus is:“Door of the sheepfold” (vs 1). The sheepfold is the nation Israel. Jesus will lead His sheep out of Judaism.“Door of the sheep” (vs 7).“The Door” (vs 9).The Good Shepherd (vs 11). The church (congregation) is the sheepfold of today. The pastor is the under-shepherd. Believers are the sheep.

Gospel of John

John 10:22 – Feast of Dedication:The Feast of Tabernacles was in the last part of October; the Feast of Dedication was in the last part of December – so there is a two-month interval. This feast celebrated the time when Judas Maccabaeus delivered the temple from Antiochus Epiphanes, the Syrian, who had polluted it. This took place in 167 B.C. and was still celebrated in our Lord’s day.

John 10:13. “the Greek word for “one” (hen) in this verse refers not to personal unity (the idea that the Father and Son are one person), but to unity of essence or nature (that the Father and Son have the same divine nature). This is evident in the fact that the form of the word in the Greek is neuter, not masculine.”115

115 Rhodes, The Challenge of the Cults and New Religions, 265.

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JOHN 11

The first ten chapters of John deals with the public ministry of Jesus. Beginning with chapter eleven the remainder of the book of John will deal with His private ministry. John will spend almost as much time in the last forty-eight hours of Christ’s life as He did on the first thirty-two years, eleven months, three weeks of His life.

The theme for John was found in John 20:30-31 “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” The things recorded in John of the actions of Jesus were to help reinforce to the church that Jesus was truly God. Almost each chapter of John up to this point has built a tower one floor at a time proving Jesus was God. Every miracle sustained His claims. The problem with miracles is that false teachers often can seem to duplicate them. Think of the story of Moses before Pharoah or the teachings of Jesus when He said:

Mt 7:21 ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

There is a miracle that no false teacher has ever been able to duplicate. No one but Christ has ever raised themselves and others from the dead. John chapter eleven tells us one of the three times when the Bible records Jesus brought someone back to life from the dead. He also raised a twelve year old and a young man whose body was being carried to the cemetery. Technically speaking these three events were restorations rather than resurrections. All three went on to die again later.

There are several notable verses in chapter eleven.John 11:6 “When he had heard therefore that he was sick, he abode two days still in the same place where he was.” This verse reminds us of God’s love even in times of sorrow. It is one of two important foundational truths about God often forgotten. God is love. God not only loves us when things are going well but God loves us at all times. God does not do things to His children, He does things for His children. The second great truth is that God is good. He is good when we have everything we want and He is good when our world seems to have turned upside down.

John 11:25-26 “Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this?” Jesus wanted the resurrection to bring comfort. I Thes 4:13 “¶ But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.”John 11:35 “Jesus wept.” Jesus was not weeping for the dead but for the living.

Gospel of John

Outline of Chapter Eleven

I. The Sickness of Lazarus – 11:1-2II. The Sending for the Lord – 11:3-7III. The Sermon about death – 11:8-16IV. The Sorrow of all involved – 11:17-37V. The Summoning of Lazarus – 11:38-44A. Sorrow of the Crowd (friends and some family) – vs 17-19B. Sorrow of Martha – vs 20-28C. Sorrow of Mary – vs 29-32D. Sorrow of the Saviour – vs 33-37VI. The Seeking of Jesus (by the unbelieving religious crowd) – 11:45-57

Gospel of John

JOHN 12

Anointing for burial (John 12:1-8)The events begin at the home of Mary and Martha in Bethany. Many believe the events take place about six months after Lazarus was raised. Mary anointed Jesus with an expensive ointment. The cost of the ointment was almost equal to the annual wages of a laborer. The ointment was the same used in embalming. Believers Study Bible adds this notes, “Anointing is usually done to the head, but in Mary’s case, in an act of utter humility, she pours the costly perfume on Jesus’ feet. The tender expression indicates Mary’s devotion to Jesus and her willingness to serve Him. The use of her hair is as surprising an action in the ancient world as it would be today in our own.” There is a similar account in Matthew 26 and Mark 14. Matthew’s and Mark’s account takes place in Simon the leper’s home. There is also a similar account in Luke 7:36-50, which seems to be still a different incident.

The Ten Last Days

Friday, Nisan 9th“six days before the Passover” Jesus has a meal at home of Lazarus. John 12:2; Mar k 10:46Saturday, Nisan 10tha regular Sabbath, John 12:12-19; Mark 11:1-11; Jesus enters Jerusalem, visits the Temple, “looked round about upon all things” and goes back to Bethany for the night.Sunday, Nisan 11ththe first day of the week, Mark 11:12-19. “On the morrow” (after the tenth), the fig tree cursed, the temple cleansed.Monday, Nisan 12thMark 11:20; 13:1-11. Saw dried up fig tree on way back to Jerusalem and the Temple Mark 11:27. He teaches in the Temple with parables Mark 12:1. Went to treasury and called attention to widow and her two mites. Went to Mount of Olives and delivered the Olivet discourse.Tuesday, Nisan 13thMark 14:12-16. The Passover made ready.Wednesday, Nisan 14thMark 14:17. Our new day begins at midnight but the Jewish day began at sunset. Jesus ate the Passover; instituted the Lord’s supper on what we would call Tuesday evening. After the meal He and the disciples went to the garden. He was arrested and faced a mock trial before Pilate in the morning. He was crucified at 9 a.m. on Wednesday, taken down, buried in late afternoon.Thursday, Nisan 15thLev 23:5-7; Num 28:16-19. The high Sabbath, John 19:31. The guard given, Mt 27:62, 66. Body of Jesus in the grave. (Sometime during the three days and nights in the grave, the Spirit of Jesus preached from Paradise to the souls across the fixed gulf in hell).Friday, Nisan 16thBody of Jesus in the grave

Gospel of John

Saturday, Nisan 17thBody of Jesus in the grave. Saturday was a regular Sabbath, Mt 28:1-8. The resurrection took place at the end of the Sabbath (after three full days and nights), some time after sundown but before sunrise. John 20:11-18.Sunday, Nisan 18thMark, Luke, and John record the account of the women coming on Sunday morning (Mt 18:9, 15; John 20:1-18; Mt 28:1-20; Lu 24;1-8), the first day of the week, along with other witnesses. They found the tomb empty.

Verse 6 gives us some insight and new information about Judas Iscariot. When the events took place Judas was the trusted treasurer. If the other disciples had been looking for a lost or dishonest member in their midst, Judas would probably have been the last one looked at. Appearances can be deceptive. By the time the account was written, John knew that he not only was the one who had betrayed the Lord but had been a thief as well.

Plot against Lazarus (John 12:1-11)“Hosanna” is a transliteration of the Hebrew and the Aramaic, meaning “save now, we pray.” The spontaneity of the crowd and the palm branches (a symbol of the nation) suggest liberation. They quote from Ps 118:25, a psalm of thanksgiving for deliverance from an enemy. But Jesus repudiates their military and political aspirations by sitting on a donkey, symbolic of humility and peace, rather than mounting a horse, a symbol of conquest. The crowd’s idea of the Messiah’s purpose was far different from His own. He came to liberate from sin’s oppression and not from that of Rome.

Triumphal Entry (John 12:12-19)The next day

The hour is come (John 12:20-33)There are several important spiritual principles in this brief section.

It is through death that new life comesIn the holding onto one’s life in this world, we will ultimately lose it.

They still did not believe (John 12:34-43)

Their last chance (John 12:44-50)

Gospel of John

JOHN 13

Chapter 13 begins some of the most intimate communications ever recorded. We are allowed to listen in on the last words spoken by the Saviour. The last chapter of the life of Jesus was to be measured not by months or weeks but by hours. They were measured not by stories or sermons but by words. These last hours were set aside for those closest to Christ. Just as one today, walking under the shadow of death with cancer or some other terminal illness might call family and their closest friends together for one last meeting, so Jesus gathered the disciples. The account and record of His words are designed not only for the disciples who were there, but for all true believers that come to know Christ personally.

A new example (John 13:1-20). (Foot washing)This example reflects a great theological truth. In His discussion with the disciples, washed (a touch up) in today’s vernacular it would be the difference between taking our daily bath in the morning and washing our hands several times a day before meals and etc. He was saying that there is the need of one bath but many foot washings. In the day of Jesus, bathing was often done in public baths. After bathing they would walk home. On the journey they would come into contact with dust and dirt (since they wore sandals). The disciples with the exception of Judas had been washed in the precious blood of Jesus (Jn. 13:10-11). This was a once for all cleaning (Heb 10:10). The foot washing was symbolic of the daily and sometimes hourly need to acknowledge our sins. I John 1:9 That was the true Light, which lighteth every man that cometh into the world.

1Co 15:31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

Ro 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord

1Co 9:27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. James Crumtpon wrote in his book, New Testament Church Discipline: “The following facts prove conclusively that Jesus is not referring to literal foot washing and that he was not giving us a third church ordinance: (1) Jn. 13:7 The disciples certainly knew that their feet had been literally washed (2) The Scriptures nowhere indicate that any local church in the N.T. ever observed foot washing as a church ordinance because of this experience recorded in John 13. (3) John 13:8 “If I wash thee not, thou hast no part with me.” If under these circumstances foot washing is a church ordinance, then foot washing would be a part of salvation. This is the same mistake that those who teach that baptism is essential to salvation make. There is no sacramental salvation taught in the Bible. (4) John 13:12 “Know ye what I have done to you?” This would indicate that what Jesus was doing to them had a deep spiritual meaning of which they were unaware. This example provided His followers a practical lesson. It showed the humility of our Saviour and gave us an example of how we should live in humility as well. Php 4:8

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Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these thingsJas 4:10 Humble yourselves in the sight of the Lord, and he shall lift you up.1Pe 5:5 ¶ Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:This example also helped show how we today are to treat strangers who come into our midst.

1 Ti 5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.

Ro 12:13 Distributing to the necessity of saints; given to hospitality.

Tit 1:8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 1 Pe 4:9 Use hospitality one to another without grudging.

A new question (John 13:21-30)This passage brings home the truth of Mt 7:21 ¶ Not every one that saith unto

me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Judas represents everyone to whom Jesus offers light and life, but who refuse to answer with saving faith. Judas is an example of those with head knowledge, those who have an intellectual believe, but who have failed to trust with their heart.

Judas had been one of the original Twelve. Jesus had chosen Judas to be with Him in His public ministry. Like the rest of the disciples, Judas saw Jesus’ miracles and heard His teachings. Judas had participated in those private times when Jesus explained His words to the Twelve alone. Judas, along with the other disciples, had often watched Jesus minister to the crowds and commune with the Father.

To the other disciples Judas appeared to be faithful and real. He no doubt preached, performed signs, and appeared to bring others to the Saviour. He could talk the talk and appear to walk the walk. Yet there was something deeply wrong inside of Judas. He failed to truly understand spiritual things. The story of his not understanding the anointing of Jesus by Mary in chapter twelve is a good example.

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1Co 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.The hidden heart of lost church members like Judas will always eventually expose itself. The tattletale signs of uncooperativeness, lack of true compassion, greed, no endurance, unsubmissive spirit, moodiness and unfaithfulness eventually gave him away. Filled with anguish, Judas returned the money to the temple treasury and the priests. He pleaded, “I have betrayed innocent blood.” We should not confuse the remorse of Judas with repentance. Lost folks may shed tears, respond to invitations, make public confession and still not be changed inside.

A new commandment (John 13:31-35)What: Love one anotherHow: As I have loved youWhy: That all men might know.

A new revelation (John 13:36-38) I must go away

Gospel of John

JOHN 14

Chapter of Precious Promises

Vs. 1-3 Promise of a PLACEvs.1 Promise of Acceptancevs. 2 Promise of Accommodationvs. 3 Promise of Admittance

vs. 6 Promise of a PARDONBelievers Study Bible has the following good note about verse 6: “In response to Thomas’ question (v.5), Jesus gives a comprehensive self-revelation. This is the sixth “I am “declaration in John. He does not simply show the way; He is the Way. He does not simple reveal truth; He is the Truth. He does not simply give life; He is the Life. All the concepts and abstractions are turned into a Person. The way, the truth and the life describe the three principal aspects of the Exodus: the way out of bondage (as out of Egypt), the truth which guides us in living the Christian life (the giving of the Law at Mount Sinai), and the power to live a life pleasing to Christ (the settling into the Promised Land of Canaan). The O.T. emphasis on abiding in the “ways” of the Lord (Deut. 26:1; Ps. 1:6, 25:4; 27:11f) provides the background for Thomas’ question. It is interesting to note that the early disciples are known as followers of “the Way” (Acts 9:2; 19:9). Truth is associated with God’s essential nature (Rom. 1:25), with Christ (2 Cor. 11:10, Eph. 4:21), and with the Spirit (v. 17, 15:26). In the Person of the Christ, we have not only the statement but the fact of moral perfection realized. John plainly teaches that life is found in the Person of Jesus Christ. He who has Jesus Christ has life, and conversely, he who is without Jesus Christ has not life (I John 5:12).”

Vs. 13-14 Promise of answered PRAYERUnconditional Part-“whatsoever”Conditional Part-

“ye shall ask” James 4:2; Eph. 6:18, John 16:24; Heb 4:16, Phil. 4:6-8“in my name”

in His place (in His stead) Heb. 7:25; Rom 8:34in His plan (in His will) Ps. 66:18; 139:23-24in His program (for His glory) I co. 10:31

Promise-“I will do it”

Vs. 16-17 Promise of a ParacleteBelievers Study Bible includes this note: “The Greek term parakletos, used of the Holy Spirit, is peculiar to John. It can be translated “comforter” or “advocate,” signifying one who is “called alongside” (para, “alongside,” kletos, “called”) to give help and advice, and especially to give counsel for the defense. John also refers to Jesus as a parakletos in I John 2:1. In order to summarize the biblical teaching on the Holy Spirit, three indispensable truths must be affirmed, namely: (1) He is a Person, (2) He is God, and (3) He has specific functions in the economic triunity of God. Because He is represented by the symbols of fire, a dove, oil, and water, and because the Greek word pneuma (meaning “breath” or “wind”) is neuter, the Holy

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Spirit is sometimes misconstrued to be a power or an influence and not a person. But the references to Him attest to One who has intellect, emotion, and will, and He is designated by personal pronouns (v. 17; 15:26; 16:7, 13). Christ refers to Him as a Comforter like Himself (note the word “another,” implying another of the same kind). He is the Spirit of truth (16:13) and the Paraclete or Comforter (v. 16,26; 15:26; 16:7) whom Jesus and the Father will send into the world. Because He is a Person, He can be grieved (Eph 4:30), and sinned against (Mark 3:29). He reveals, searches, and knows (I Cor. 2:1011). He evaluates situations (Acts 15:28) and inflicts punishment (Acts 5:3,5). None of these verbs could rightly be used of a mere impersonal power or influence. Not only is He a Person; He is a God. He is specifically called God (Acts 5:4, I Cor. 3:16, 2 Cor. 3:17, 18). God’s attributes are present in Him (truth, 16:13, eternity, Heb 9:14, omnipresence, Ps. 139:7-10; life, Rom 8:2) He is associated as One with the Father and the Son in the baptismal formula (Matt. 28:19), in a Pauline benediction (2 Cor. 13:14), and in the administration of the church’s gifts (I Cor. 12:4-6). His word and His works are considered the word and works of God (Gen. 1:2, 26, Job 33:4, Acts 28:25-27, Heb 3:7-9). The ministry or work of the Holy Spirit is not as visibly prominent as that of the Father and the Son, because His work is never to call attention to Himself (16:13,14). Some of His specific works include teaching (v. 26), reproving and convicting (16:8-11), regenerating (3:5), guiding into all truth (16:13), empowering (Matt. 28:19, 20), and testifying (15:26). The Holy Spirit Himself inspired the prophets and the writers of the Scriptures (Num. 11:29, Ezek. 2:2, 2 Tim. 3:16, 2 Peter 1:20, 21). His presence in the believer constitutes a seal, a guarantee of salvation (Eph.1:13, 4:30), and an initiation into the body of Christ (I Cor 12:13). In the Christian’s daily life, the Holy Spirit is the source of virtues (Gal. 5:22, 23), the dynamic for a life pleasing unto God (Rom 8; Gal. 5:16), and is the equipper for service (cf. the gifts of the Spirit in Rom. 12:3-8, 1Cor. 12:7-11, Eph. 4:7, 11-13). Although the baptism by the Holy Spirit is the initial experience of all believers, it is commanded that Christians keep on being filled (“controlled”) by the Spirit (Eph. 5:18).”

Vs. 18-20 Promise of His PRESENCE

Vs. 27 Promise of PEACE

NO FEAR

vs. 1 We should not fear or be discouraged because:

Of heaven vs. 1-2Jesus is personally coming back to get us and take us there. vs. 3You and I can know how to get there. vs 4You and I can do great things for God. vs. 12 (Phil 4:13)He answers prayer. vs. 13-14The Holy Spirit is in us. vs. 16-18One day we will understand. vs. 20The Father loves you. vs. 21,23Jesus loves you. vs. 21The Holy Spirit will teach and remind you of these things. vs. 23

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Jesus promised you peace. vs. 27

Gospel of John

JOHN 15

The vine and the branchesChapters 15 and 16 contain what has been called the second Farewell Discourse. In chapter 15 we find themes of fruit-bearing and the hatred of the world for Christ’s followers. The theme of persecution is continued in the sixteenth chapter along with teaching concerning the ministry and work of the Holy Spirit. Chapter fifteen begins with the seventh and final of the great “I am” statements. In the Old Testament the vine is used as an illustration of the nation Israel (Ps. 80:8, Isa. 5:1-7, Jer. 2:21). Isaiah announced that Israel is turning into a wild vineyard. Jeremiah says that the vine has turned into a degenerate plant. Hosea pronounced Israel an empty vine. To the disciples of Jesus, who are acquainted with those situations, Jesus declares Himself as the contrasting true and genuine (alethinose, Greek) vine. The heart of the message is that the purpose of Jesus in the believer’s life is to produce fruit (v.5). Fruit is mentioned eight times in this chapter and a progression is seen: “fruit” (v.2), “more fruit” (v. 2), and “much fruit” (vv.5,8). Notice the threefold categories of Christians: (1) fruit-bearing (John 15:2); and (3) much fruit-bearing (John 15:5). These seem to correspond to the three categories of what-producing Christians in Matthew 13:8, 23: those producing thirty fold, sixty fold and hundred fold returns. The term “husbandman” means a “vine-dress.” The vine dresser’s goal is not to judge or condemn but to produce fruit. His purpose was to render aid to a faltering vine. He also continually prunes in order to maximize the fruit (v. 3). To live without producing fruit means that God’s plan for a life has been frustrated. It denotes either: (1) Independent tare (a false follower) or (2) A wild branch or offshoot (a useless disciple) (v.4). Judas is a clear and sorrowful example (cf. 13:18-30) of the tare. Demas maybe an example of a once living vibrant branch that stopped producing fruit (Col 4:14, 2Tim. 4:10). The fruitless is cast into the fire (earthly judgment, not necessarily eternal), for its only apparent benefit is to provide fuel for the living (v. 6). The true Christian will bear good fruit; pseudo or false Christians can not bear good, lasting fruit and will therefore ultimately be cast into the fire and burned (John 15:6). The same illustration is given in the parable of wheat and tares in Matthew 13:28-30, 41-42) Paul taught the same principles to the Corinthians.1Co 3:13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built thereupon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.The Father sent forth His Son, first to Israel, (John 1:11, Ro 1:16). When Israel, as His former vineyard (and adulterous wife of the Father), received Him not (John 1:11). He then plucked her up, (Mt. 21:40-43, 45, Ro 11:15, 20,25), cast her away, and planted a new vineyard (The local church) with the hand of Jesus, His Son, to be a fruit-bearing agency for Him. This new vineyard was also to be the bride of the Son in this and the eternal ages,( John 3:28, 29, Rev. 19:5-9, Eph 3:21). He now charges members of the local church regarding their trust in and obedience to Him in producing good fruit of righteousness.

Gospel of John

There are several kinds of “fruit” which Christians should produce.There is the nine fold “fruit of the Spirit” (Galatians 5:22, 23). Actually, Galatians identifies them as “one” fruit. They are the manifestation of a gracious and consistent Christian character. They are evidence of a believer indwelled by the Holy Spirit.Then there is “the fruits of righteousness” found in Philippians 1:11 and Hebrews 12:11. Ephesians 5:9 says the “fruit of the Spirit is in all goodness and righteousness and truth.”Of course, all of this will produce fruit in the form of souls won to Christ. Paul expressed to the people in Rome his desire to “have some fruit among you also, even as among other Gentiles:” (Romans 1:13) Pr 11:30 The fruit of the righteous is a tree of life; and he that winneth souls is wise.There are several things which we have been chosen by Him for:vs. 15 Chosen to produce fruit.vs. 19 Chosen to live a holy, separate life. Eph. 1:4Some chosen for specific ministries. Acts 9:15, 22:14All chosen (even those who reject) to salvation by the drawing of the Spirit and the acceptance by faith. 2 Thess. 2:13, 2 Peter 3:9Poor believers chosen to receive eternal riches James 2:5All believers chosen to show forth praises of Him. I Pete 2:9

Gospel of John

JOHN 16Warning of PERSECUTION of the church. Vs. 1-6Explaining the PURPOSE of the Spirit. Vs. 7-11Presenting the PLAN of Jesus’ death, resurrection and return. Vs. 16-33

In chapter 16 Jesus gives the most complete teaching about the Holy Spirit up to this time. Although the third Person of the Godhead had been active in the Old Testament, the concept of a personal and continual indwelling of the Spirit was new to the disciples.

The Holy Spirit’s relationship with the Father and the Son.Some Bible passages speak of the Holy Spirit as the Spirit of God or the Spirit

of Christ. By this, some conclude that the Holy Spirit is only an indistinct part of the Father and Son, something like man’s spirit is of man. This is not the Bible’s teaching, though. The Holy Spirit is one with the Father and Son, yet He is also distinct (Mt. 28:19, 2Co. 13:14, I Jn. 5:7, Ep. 2:18, 4:4-6, Jn. 14:16, 26, 16:7-15)The Holy Spirit is called a person and does the works of a person (Jn. 14:17,26; 15:26, 16:7-15).The Holy Spirit has His own feelings (Ep. 4:20)The Holy Spirit has His own will (Ac. 13:2, 15:28; 1 Co. 12:11)The Holy Spirit has His own mind (Ro. 8:26-27)

The Holy Spirit’s works

IN O.T. TIMES:Creation (Ge. 1:2, Job 33:4)Inspiration of the Scriptures (Ex. 31:3, 35:31, Nu. 11:17, 24:2, 27:18, Ge. 41:38, I Ch. 28:11-12, 2 Ch. 15:1, Eze. 8:3, 11:1, Da. 4:8, Zec. 1:1, Mi. 3:8)Anointing God’s servants (Ge. 41:38, Ex. 31:3, Ps. 51:11-12, Is. 48:16, 59:19)

IN JESUS’ LIFE (Jn. 3:34In His birth (Mt. 1:18, Lk 1:35)At His baptism (Mt. 3:16)In His miracles (Mt. 12:28)In His teaching (Ac. 1:2)In His temptations (Mt. 4:1)In His resurrection (Ro. 1:4, I Pe. 3:18)

TOWARD CHRISTIANS:Indwelling (Ro. 8:9)Sealing (Ep. 1:13-14, 4:30, 2 Co. 1:22)Imparting spiritual gifts (1 Co. 1:22)Teaching (1 Jn. 2:20, 27)Giving access to the Father (Ep. 1:22)Affirming that we are children of God (Ro. 8:15-16)Interceding (Ro. 8:26-27)Producing fruit (Ga. 5:22-23)Giving power over sin (Ro. 8:12-13)

Gospel of John

Sanctifying (I Co. 6:11)Empowering and overseeing world evangelism (Ac. 1:18, 13:4, 16:6-7)Resurrecting (Ro. 8:11)

Emblems of the Holy Spirit (1) Water (Jn. 3:4, 7:38-39). (2) Fire (Mt. 3:11). (3) Wind (Jn. 3:8). (4) Oil (Ps. 45:7). (5) Rain and dew (Ps. 72:6). (6) Dove (Mt. 3:16). (7) Voice (Is. 6:8). (8) A seal (Re. 7:2, Ep. 4:30) (Scofield)

The sealing of the Holy Spirit.The method of the sealing: Believers are sealed with the Spirit when they trust Jesus Christ (Jn. 7:39, Ep. 1:12-14, Ga. 3:2,14)The meaning of the sealing:Security (Da. 6:17)Ownership (2 Co. 1:21-22)Authorship (Ge. 41:41-42, Es. 8:8, 2 Co. 5:20,Mt. 28:18-20)Likeness—a seal imparts its own image (Ga. 5:22-23)

The filling of the Holy SpiritTo be filled with the Holy Spirit means to be yielded to the Holy Spirit’s control (Ep. 5:18). The evidences of the filling of the holy Spirit in the book of Acts include:Witnessing in supernatural, foreign languages (Acts 2:4-11)Bold witness for Jesus Christ (Acts 4:8-12, 31)Good reputation (Acts 6:3,5)Heavenly-mindedness (Acts 7:55-56)Standing against false teaching (Acts 13:8-10)

The book of Ephesians gives instruction about the filling of the Holy Spirit, but absolutely nothing is said about the gift of tongues (Ep. 5:18-21). None of the other N.T. passages which deal with the Holy Spirit’s influence in the believer’s life mention tongues, but they DO mention the following marks of a Spirit-filled life:Abounding in hope (Ro. 15:13)Spiritual living (Ga. 5:22-24)Spiritual wisdom (Ep. 1:17-18)Spiritual strength (Ep. 3:16)Sound doctrine (I Jn. 2:27)

The baptism of the Holy SpiritIt was promised by John the Baptist and Jesus Christ (Mt. 3:11; Ac. 1:4-5)It was fulfilled at Pentecost and at Cornelius’s house (Acts 2:1-3;11:13-17). The baptism at Pentecost was for the Jews, and the one at Cornelius’s house was for the Gentiles. The baptism of the Holy Spirit was the coming of the Holy Spirit to empower the church for world evangelism (Acts 1:8)Christians are never told to seek the baptism of the Spirit. After Pentecost there is no record of Christians waiting for this baptism. The Apostles taught that every true Christian has the Holy Spirit (Ro. 8:9; I Jn. 2:20, 27). Throughout the Epistles it is taken for granted that the believers have the Holy Spirit (Ro. 8:1-27; 15:13, I Co. 3:16, 6:11,19, 12:3-11, 2 Co. 3:18, 13:14, Ep. 2:18,22, 3:16, 4:3-4, 5:18, 6:18, Ph. 1:19, 2:1, Co. 1:8, I Th. 1:5, 5:19, 2 Ti. 1:14, I Pe. 1:2,22, I Jn. 3:24)

Gospel of John

Similarly, every reference to the reception of the Holy Spirit after the book of Acts is in the past or fulfilled tense. (Ro. 5:5, I Co. 2:12, 3:16, 6:19, 12:13, 2 Co. 1:22, 5:5, Ga. 3:2, 4:6, Ep. 1:12-14, 2:22, 4:30, I Th. 4:8, 2 Th. 2:13, 2 Ti. 1:14, Tit 3:5-6, I Pe. 1:2, I Jn. 2:20, 3:24, 4:2)

Pentecost as an accreditation of the N.T. Church

The following is from Thomas Strouse, I Will Build My Church: The Doctrine and History of Baptists, Virginia Beach, Virginia: Tabernacle Baptist Theological Press, 1995: “The giving of the Holy Spirit on the day of Pentecost was the act of authentication and accreditation. In Acts 2:1,2, the Scripture states, ‘And when the day of Pentecost was fully come they were all with one accord in one place…And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.’“However, knowledge of the OT is necessary for one to understand properly the day of Pentecost. Several times in the OT a similar activity occurred and this activity must be understood. In Ex. 40:1 ff., the Tabernacle was completed and reared by Moses. When Moses had completed his work, the presence of the cloud of the Lord covered the Tabernacle. The Scripture states ‘then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle’ (v. 34). This activity of the filling of the Tabernacle was the Lord’s authentication and accreditation of the Tabernacle as His new place of presence, worship and service. “Again, in Solomon’s day, the Tabernacle was replaced by the new Solomonic Temple. When the priests had placed the ark of the covenant in the holy place, Scriptures says ‘that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord: (I Ki. 8:10,11). This activity of the filling of the Temple was the Lord’s authentication and accreditation of the Temple as His new place of presence, worship and service.“At a future date, the Lord will authenticate and accredit His Millennial Temple, as Ezekiel prophesied, saying ‘And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east…the glory of the Lord filled the house; (Ezk. 43:4,5). This activity of the Millennial Temple as His new place of presence, worship and service.“Likewise, the NT ekklesia was the Lord’s new temple, and consequently, it needed to be authenticated and accredited. Carroll states, ‘As the church was established by our Lord in his lifetime, and commissioned by him, it was God’s building; it was the true temple. But in his absence, after his ascension and until the Spirit came, as a temple it had not shekinah; as a house it had no occupant; as an ecclesia it had no attestation. We thus see how the baptism in the Spirit was “unto” the church’ (B.H. Carroll, An Interpretation of the English Bible: The Acts, Grand Rapids: Baker Book House, 1973, pp. 45,46).“It is clear from Mt. 23 that the Lord rejected Judaism as the means to continue His presence, worship and service. He rejected the leaders of Judaism (v.29), the nation of Israel (v. 33), the city of Jerusalem (v. 37) and the Jewish temple that Herod built (v. 38). No longer did He intend to use the state religion of Judaism as His means to enlighten the world. His new means was the ekklesia, and the Lord needed to attest to this new institution as the new place of His presence, worship and service. “The outpouring of the Holy Ghost on the day of Pentecost paralleled the glory of the Lord filling the Tabernacle and the Temple. All three events authenticated and

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accredited the subsequently new place for the Lord’s presence, worship and service. The ekklesia became the institution through which the Lord would work, and he accredited it with the sign of tongues to the Jew (Acts 2:1-4). Later, the Lord allowed Samaritans to be saved and baptized church members (Acts 8:13-17). He accredited, for the benefit of the Jews, their inclusion into this new institution, the ekklesia, with Spirit Baptism. The next occasion of Spirit Baptism was with regard to the roman Gentiles of Cornelius’ household (Acts 10:44-48, 11:14-17). The Lord accredited, for the benefit of the Jews, the inclusion of the Romans into this new institution, the ekklesia, with Spirit Baptism accompanied with tongues. The final accreditation came with the inclusion of the Greek Gentiles into this new institutions, the ekklesia, when Paul confronted the twelve Ephesian disciples with John’s teaching (Acts 19:1-7). When these unsaved “Baptists” heard John’s message, they believed and were baptized, and received Spirit Baptism and spoke in tongues.“The Lord Jesus Christ had prophesied that He would baptize believers in the Holy Ghost subsequent to their salvation (Mt. 3:11, Mk. 1:8, Lk. 3:16, Jn. 1:33, Acts 1:5, 11:17). This Spirit Baptism by Christ was for the authentication, accreditation and attestation of His ekklesia to the Jew that the ekklesia was His new place of presence, worship and service, as He included in it Jews, Samaritans, Romans and Greeks, as demonstrated in the aforementioned examples” (Thomas Strouse, I Will Build My Church: The Doctrine and History of Baptists, Virginia Beach, Virginia: Tabernacle Baptist Theological Press, 1995)

Gospel of John

JOHN 17-High Priestly Prayer

John 17 records the true “Lord’s Prayer” (in contrast to the “model prayer” of Matt. 6:9-13, Luke 11:2-4). This is also the longest recorded prayer of the Saviour. After voicing a triumphant declaration in 16:33, “I have overcome the world,” Jesus proceeds to pray for:Himself (17:1-5)His apostles (17:6-19)

He made five petitions for His disciples. (1)Security in salvation (John 17:11)(2) Victory over Satan’s temptations (John 17:15)(3) Sanctification through the Word (John 17:17)(4) Unity with God and each other (John 17:21)(5) Ultimate glorification with God in heaven (John 17:24)

(3) Future believers (17:20-26)

Gospel of John

JOHN 18 & JOHN 19

The Arrest, 18:1-11The Trials, 18:12-19:15Before Annas, 18:12-23 Evidently, Annas had been high priest until a short time before (Luke 3:2) and still wielded much influence, essentially serving in a “co-regency” with his sin-in-law (Acts 4:6). A small inner circle of high priests, headed by Annas and Caiaphas, ruled Jerusalem regardless of who was officially the high priest. That other disciple, in verse 15 undoubtedly, was John himself who never identifies himself by name in his Gospel. The circumstance that he was known to the high priest suggests that he was known to the various other members of the Jewish council, included Joseph and Nicodemus as well. One can at least presume that he may have been involved in their conversion to Christ. It is very possible that John may have been with Jesus when Nicodemus first “came to Jesus by night” (John 3:2)Before Caiaphas, 18:24-27 Caiaphas’ name means depression or humiliation.Before Pilate, 18:28-19:16 Pilate was an agnostic. He held the philosophy that truth is unknowable. In reality, Pilate ignored whom he did know. WHAT HE KNEW:He knew Jesus was without fault (Jn. 18:38, 19:4,6)He knew Jesus was not a normal man (Jn. 19:6-12)He knew that Jesus was being lied about (Mt. 27:18)He knew about the miracles performed by Jesus. (Jn. 20:30-31)WHAT HE DIDHe had Jesus whipped, in spite of the fact that he said he found Him innocent (with fault) (Jn. 19:1)He allowed the soldiers to mock and smite Him (Jn. 19:2-3 He turned Jesus over to his enemies (Jn. 19:120-13, Mk 15:15), fearing man more than God.He ignored the Scriptures (Jn. 19:19) Pilate lived and ruled in Israel. He would have known the prophecies about the coming of the Messiah (Mt. 2:4-6)He “delivered Jesus to their will” (Lk. 23:25). He gave in to peer (political) pressure.He sought a political answer. (Jn. 18:12) Jesus told him his authority is not inherent but given to him from above (cf. Rom. 13:1). His power was temporal and limited; Christ’s power is eternal and limitless.He tried to wash his hands of Christ (Mt. 27: 24,30)He sinned against God. Jesus assigns greater guilt to Judas than to Pilate. While all sin is wicked, He declares the truth that there are differences in the degrees of guilt or offensiveness of sins. Judas sinned with a greater knowledge and consequently had a greater guilt. Revelation will always bring responsibility. The more we know, the greater our accountability is before God (Luke 12:48) “but he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.”The Abuse, John 18:28, 19:1-5, 23-24, 29, 34 Much of the physical abuse was a result of a “game” the Roman soldiers played with prisoners, called the “King’s Game.” They would etch a game circle on the ground and cast dice like objects to determine what to inflict on the accused. Many of the common parts of the game are recorded in the Scriptures. They would often gamble for the prisoners garments.

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They would place a staff in the prisoners hand, a crown of thorns on his head pretending he was their king, then physically abuse and humiliate him. The Crucifixion, 18:1-19:42 (Matt. 26:36-27:61, Mark 14:32-15:47, Luke 22:39-23:56)The method The mosaic law had stipulated that blasphemy should be punished by stoning (Leviticus 24:16), but Jesus had predicted that He would be delivered to the Gentiles for crucifixion (Matthew 20:19). So that no bone would be broken (19:36, Ps. 34:20)So that both Gentiles and Jews in the responsibility for His death (Acts 4:27)So that Jesus could literally be lifted up, in fulfillment of John 3:14

The Romans used crucifixion as punishment for serious crimes such as insurrection and murder to intimidate those they ruled. During a crucifixion the hands and feet of the person were nailed to the cross, and it was raised upright (Mt. 27:32, 40, 42, Mk. 15:21, 30, 32, Lk 23:26, Jn. 19:17, 19, 25, 31, I Co. 1:17, Ph. 2:8, He. 12:3). Christ’s death by crucifixion was prophesied in the Old Testament. (Ps. 22:16, Jn. 19:34m 20:25, Mt. 27:35). It is important to remember that when Psalm 22 was written, crucifixion was not a method of capital punishment. It was not even invented until hundreds of years later when it was employed by the Romans.

C. Truman Davis, M.D., provides the following description of a crucifixion from the viewpoint of a medical doctor:

“The cross is placed on the ground and the exhausted man is quickly thrown backwards with his shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square, wrought-iron nail through the wrist and deep into the wood. Quickly he moves to the other side and repeats the action, being careful not to pull the arms too tightly, but to allow some flex and movement. The cross is then lifted into place. “The left foot is pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees flexed. The victim is now crucified. As he slowly sags down with more weight on the nails in the wrists, excruciating, fiery pain shoots along the fingers and up the arms to explode in the brain—the nails in the wrists are putting pressure on the median nerves. As he pushes himself upward to avoid his stretching torment, he places the full weight on the nail through his feet. Again he feels the searing agony of the nail tearing through the nerves between the bones of the feet. “As the arms fatigue, cramps sweep through the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push himself upward to breathe. Air can be drawn into the lungs but not exhaled. He fights to raise in order to get even one small breath. Finally carbon dioxide builds up in the lungs and in the blood stream, and the cramps partially subside. Spasmodically he is able to push himself upward to exhale and bring in life-giving oxygen. “Hours of this limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from his lacerated back as he moves up and down against the rough timber. Then another agony begins: a deep crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart. “It is now almost over—loss of tissue fluids has reached a critical level—the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissues—the tortured lungs are making a frantic effort to gasp in small gulps of air. He can

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feel the chill of death creeping through his tissues…Finally, he can allow his body to die.”

The Believers Study Bible adds this note: “Some anatomists and physicians explain the death of Jesus to be due to a ruptured heart, which resulted in the blood being separated into clot and watery serum within the pericardium. The crucial truth is that He died a physical death as our substitute. The author gives an eyewitness account of the event. The extensive focus on this aspect is to assure his readers that an actual man, Jesus, experienced death. John is occupied with the fact and results of His death, not its physical cause. It is possible that John is here answering heretical charges of incipient Gnosticism, especially Docetism.”

The Place -- GolgothaThe Hebrew word “Golgotha” is enigmatic. The Aramaic word for “skull” probably denotes a skull-shaped hill just outside the second north wall of Jerusalem. There is a small hill recognized as Mount Calvary in modern Jerusalem. Even today, it does have a skull-like appearance. There are no direct references made in the Gospels about Jesus being crucified on a hill. Some suggest the term skull refers to the victims that lay unburied after crucifixion. Most believe this unlikely because it was against the belief of Jews to permit corpse to be unburied (cf. Mark 15:22). The word “Calvary” is Latin and conveys the same meaning as Golgotha. Just as the location bore several different names, so the sign above the cross was written in different languages. The Roman Empire was multilingual. It was the custom for official notices to be written in more than one language. Hebrew was the national language for those living in Judea. Latin was the official language of the Roman Empire. Greek was the universal language spoken by everyone.

The Purpose John 18:32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.John 19:35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believeIn obedience to the will of the Father 18:11, fulfilling Ps 40:8As a substitute 18:14, fulfilling Is 53:4-6With evildoers 19:18, fulfilling Is 53:12Innocent, without sin or guilt 19:6, fulfilling Is 53:9By crucifixion 19:18, fulfilling Ps 22:16Buried in rich man’s tomb 19:38-42, fulfilling Is 53:9

Ryrie Study Bible includes the following chart about the cries of Jesus from the cross:

THE SEVEN CRIES FROM THE CROSS

1. “Father, forgive them…” Luke 23:342. “Today you will be with me…” Luke 23:433. “Dear woman, here is your son…” Luke 19:26-274. My God, my God…” Matt 27:46-47, Mark 15:34-365. “I am thirsty.” John 19:286. “It is finished.” John 19:307. “Father, into your hands…” Luke 23:46

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Ryrie Study Bible also includes the following chart about the trials of Jesus:

The Trials of JesusTrial Scriptures Judge Decision

Religious trials First John 18:12-14 Annas Given to liquidate Jesus

JewishSecond

Matt. 26:57-68

Caiaphas Death sentence, charge of blasphemy

Third Matt. 27:1-2Sanhedrin Death sentence made legal

Civil trialsFourth John 18:28-38 Pilate Not guilty

Roman Fifth Luke 23:6-12 Herod Not guilty

SixthJohn 18:39-19:6 Pilate

Not guilty, but turned Jesus over to the Jews

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JOHN 20 & JOHN 21

The Resurrection (20:1-21:25; Matt. 28:16-1-20; Luke 24:1-53)

The Empty Tomb 20:1-9

Some teach falsely that at death man’s spirit sleeps unconsciously in his body in the grave until resurrection. They try to prove this with some O.T. verses such as Job 14:10-12 and Ec. 9:5. The Bible taken on the whole, though, proves this idea to be wrong. The N.T. verses quoted previously disprove this idea about death. Contrariwise, the Apostles taught that death is a departure of the spirit from the body. 1 Th. 4:13-17 tells us that when Christ returns to earth He will bring with Him the dead saints to receive their resurrection bodies. The bodies of the deceased believers are sleeping in the graves, but their spirits are with the Saviour in Heaven. The Bible plainly says death cannot separate the believer from Christ (Ro. 8:38-39). Many O.T. references also teach that death is a departure of the spirit (Ge. 25:8; 35:18; Nu. 27:13; 1 Kin. 17:21-22).

The different ResurrectionsThere will not be one general resurrection. There are at least four different

resurrections spoken of in the Bible.The resurrection of Jesus Christ (1 Co. 15:20). The O.T. feast of first fruits was a picture of Christ’s resurrection as the first fruit of those who sleep in death (Le. 23:9-14)

The resurrection of N.T. believers at the Rapture (1 Co. 15:23; 1 Th. 4:13-17)

The resurrection of Israel and O.T. saints at the coming of Christ (Da. 12:1-3, 13; Re.20:4-6)

The resurrection of the unsaved dead following the Millennium (Re. 20:4-6). The saved shall be raised to eternal glory; the unsaved to eternal punishment and shame (Jn. 5:28-29).

The N.T. also teaches a spiritual resurrection. This happens when a person is born into God’s family by faith in Christ’s blood. Such a person is risen spiritually with Christ and seated with Him at the right hand of God in Heaven (Ro. 6; Ep. 2:4-6).

This spiritual union with Christ is not the fulfillment of future physical resurrection, but the promise and guarantee of it (Ro. 8:9, 10, 23-25). As surely as there is a spiritual resurrection for the believer, there is also a physical one. At conversion the believer is raised with Christ, spiritually, positionally. God sees the true believer identified with His Son in death, burial and resurrection at Christ’s coming. He imputes to the believer these things. In God’s eyes, every believer is dead in Christ

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to sin. In His eyes, the believer is raised to new life in Christ. But there also remains a physical resurrection at Christ’s coming. The bodies of the dead saints will be raised. The living saints will be instantly transformed by God’s power, so that all will put on immortal bodies (1 Th. 4:13-17; Ro. 8:22-24; 1 Co. 15). Some men teach there is only a spiritual resurrection; some teach only a physical resurrection. The Bible teaches both.

Resurrection in the Old TestamentJob 19:25-27; Ps. 16:10; Is. 26:19; Dan. 12:2,13

Christ’s ResurrectionIt was prophesied By O.T. prophets (Ps. 16:8-11; Ac. 2:24-31): By Jesus Himself (Mt. 16:21)It was fore viewedBy Jonah (Mt. 12:40)By Isaac (He. 11:17-19)It was fulfilled bodily (Lk. 2436-43; 1 Co. 15). When the disciples thought the resurrected Christ was a spirit, He told them to touch Him, and He ate food to prove to them that He had risen bodily. Anyone who denies the bodily resurrection of Jesus Christ denies the plain testimony of Scripture. The Apostle Paul called all such doubters “fools” (1 Co. 15:35-36)It was significantIt proves that Jesus is the Son of God (Ro. 1:4)It guarantees our salvation (Ro. 4:25)It illustrates the power of God (Ep. 1:19-20).It promises our resurrection (1 Co. 15:20-24)It encourages us to live steadfast Christian lives (1 Co. 15:58)

The nature of the resurrection bodyIt is a real, physical body (Lk. 24:36-43)It is an incorruptible body (1 Cor 15:42). It is not subject to decay and infirmity.It is a glorified body (1 co. 15:43). This speaks of the kingly glory of the resurrected Christ in which the believer will share.It is a spiritual body (1 Co. 15:44). This does not mean the resurrection body is not physical, which would contradict the entire testimony of Scripture; it means the resurrection body is not natural like man’s present body. 1 Co 15:44 contrasts the natural body with the spiritual body. Both are real bodies, but they are different types of bodies. In man’s present condition, man’s spirit is subject to the body to a large degree; in the resurrection, the spirit will control the body. Of the cherubim, the Scriptures says. “Whithersoever the spirit was to go, they went” (Eze. 1:20). This will be true for the resurrected believer.It is an immortal body (1 Co. 15:53). This means it is not subject to death.

THE APPEARANCES OF THE RISEN LORD, 20:10-21:25The order of events on resurrection morning:

Gospel of John

Three women, Mary Magdalene (she had been healed of possession of the seven demons), Mary the mother of James, and Salome, start for the sepulcher, before daylight, on Sunday morning. They were followed by other women bearing spices. When they arrive they find the stone rolled back. Mary Magdalene leaves to tell the disciples (Lu. 23:55; 24:9; John 20:1-2). Mary, the mother of James and Joses, then drew near to the tomb and sees the angel of the Lord (Mt. 28:2). She then goes back to tell the other women who were bringing spices what she saw. By this time, Peter and John, have been told by Mary Magdalene of the events and they arrive, look in and go away (John 20:3-10). Mary Magdalene then returns weeping, sees the two angels and Jesus (John 20:11-18). She then leaves as Jesus told her to do, so that she could tell the disciples that He is risen. Mary, the mother of James and Joses, who had met the women who were bringing spices, returned with them and saw the two angels (Lu. 24:4-5). These women now received the angelic message that others had and left, to tell the disciples. As they are leaving, Jesus meets them (Mt. 28:8-10).

The order of Christ’s appearances after His resurrection seems to be as follows:To Mary Magdalene and the other women (vs. 11-18; Matt. 28:8-10; Mark 16:9-10)To Peter, probably in the afternoon (Luke 24:34; 1 Cor. 15:5)To the disciples on the Emmaus road toward evening (Mark 16:12; Luke 24:13-32)To the disciples, except Thomas, in the upper room (vs. 19-25; Luke 24:36-43)To the disciples, including Thomas, in the upper room (vs. 26-29; Mark 16:14)To seven disciples beside the Sea of Galilee (21:1-24)To the apostles and more than 500 brethren and James, the Lord’s half brother (I Cor. 15:6-7)To those who witnessed the ascension (Matt. 28:18-20; Mark 16:19; Luke 24:44-53; Acts 1:3-12)

SOME THEOLOGICAL TRUTHSJohn 20:17,27 The need to apply blood on the Mercy Seat.John 20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

1Co 10:11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

Heb 8:1 ¶ Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. 3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

Gospel of John

Heb 9:23 ¶ It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: 25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment: 28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

The tabernacle, the Temple and all activities connected with them were but types or pictures of Jesus and His work. He fulfilled all the patterns. The greatest of all Old Testament sacrifices was when the blood was applied to cover man’s sins. When Jesus shed His blood, he not only covered our sin but washed it away. In the Old Testament, it was not enough just to shed the blood, the blood had to be applied. Although the Scriptures do not directly say Christ applied His blood to the Mercy Seat in heaven for you and me, the fulfillment or completion of the Old Testament pattern makes is likely. Once the Old Testament priest had received the blood, he was not to be touched until he had applied it on the altar. It is very possible that the reason Jesus told Mary not to touch Him and then a short time later told Thomas that he could was because between the two events, Jesus had fulfilled the Old Testament pattern and applied His precious blood to the Mercy Seat in heaven. This is also the time He probably would have taken inhabitants of the “Abraham’s bosom,” the compartment in Hades (Luke 16:22), where the saints were, with Him to “paradise” in heaven (Luke 23:43). He had already gone in the Spirit to proclaim His victory to the wicked spirits in prison (1 Peter 3:18-20) and “the opening of the prison to them that are bound” (Isaiah 61:1). When He was resurrected many of the Old Testament saints had also been resurrected and appeared in Jerusalem (Mt. 27:52-53). This seems the most logical time for Him to ascend to the Father in heaven.20:22 Indwelling of Holy SpiritJohn 20:22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:Most commentators teach the indwelling of the Holy Spirit began on the day of Pentecost. This author believes that a careful reading of the events of Pentecost and the promises concerning Pentecost deal not with the indwelling but rather with an anointing of the believers for soul winning power. Lu 24:49 “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” Dr. Luke did not tell us that the Holy Spirit came into them on Pentecost rather he tells how the Spirit came upon them (Acts. 2:1-4). This author believes it was here (in John 20:22) that the Holy Spirit actually came into the disciples. “Breathed” brings to mind the Old Testament text of Genesis 2:7 and Ezekiel 37:9. As the life was imparted to Adam and the dry (dead) bones, by God’s breath, so the gift of spiritual life, was imparted to the apostles by Christ’s breath.20:23 Commission to win souls

Gospel of John

20:28 Thomas declares Jesus to be God.John 20:28 And Thomas answered and said unto him, My Lord and my God.Ryries Study Bible adds this note: “Thomas, the doubter, finally recognized the full deity of Jesus Christ. This marks the climax of John’s Gospel. The Lord had claimed deity throughout His ministry. Notice (1.) the names of deity that He uses (8:58; Matt. 22:42-45), (2.) the attributes of Deity that He claimed (holiness, John 8:46; omnipotence and omnipresence, Mt 28:20; omniscience, John 11:11-14) (3) the things He claimed to be able to do that which only God can do (forgive sins, Mark 2:5-7; raise the dead, John 5:28-30; 11:43; judge all men, 5:22,27)21:15-17 Importance and nature of love.

WHAT HAPPENED TO THE DISCIPLES

Tradition tells us that all of the disciples except John died as a martyr.116

Tradition of death of the apostles and other early believersMatthew is presumed to have suffered martyrdom by sword, in Ethiopia.Mark was dragged to death through the streets of Alexandria, Egypt.Luke was hanged on an olive tree in Greece.John was put into a cauldron of boiling oil at Rome, and escaped death. He was then sent to die on the Isle of Patmos. Having survived both the oil and Patmos, it is believed he was only Apostle to die a natural death, probably at Ephesus, in Asia.James the Great was beheaded at Jerusalem.James the Less was thrown from a pinnacle or wing of the Temple, and then beaten to death with a fuller’s club.Philip was hanged up against a pillar, at Heirapolis, a city of Phrygia.Bartholomew was flayed alive.Andrew was bound to a cross.Thomas was stabbed with a lance at Coromandel in the East Indies.Jude was shot to death with arrows.Simon Zelotes was crucified in Persia.Simon Peter was crucified upside down.Stephen was stoned to death.

116 T. LaHaye, Jesus (Colorado Springs, CO: David C. Cook, 2009).

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Rodkinson, M. L. trans. Vol. 1: The Babylonian Talmud, Volumes 1-10: Original Text, Edited, Corrected, Formulated, and Translated into English (Boston, MA: The Talmud Society, 1918), 143.

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Stein, Robert H. “Wine-Drinking in New Testament Times.” Christianity Today, (June 20) 1975 pp. 9-11. quoted by B. J. Oropeza, Religion & Alcohol: Sobering Thoughts ed. C. K. Robertson. New York, NY: Peter Lang Publishing, Inc., 2004.

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Walvoord, John. BSAC 124:495 (July 67): 203.

Gospel of John

Warren W. Wiersbe, The Bible Exposition Commentary. Wheaton, Ill.: Victor Books, 1996, 1989.

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Wright, N. T. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. New York: NY, HarperCollins Publishers, 2008.

Zuck, Roy B. A Biblical Theology of the New Testament. Chicago : Moody Press, 1994.

Zwemer, S. M. A Moslem Seeker After God: Showing Islam at Its Best in the Life and Teaching of Al-Ghazali Mystic and Theologian of the Eleventh Century. New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell, 1920.