Tuesday, April 26, 2011

"Expositional Commentary on the Epistle of Third John" By David Buck (12/17/2010)

Expositional Commentary on Third John


Orientation to 3 John

Authorship: The author of Third John refers to himself as “the elder” within the text, he never gives his name in this epistle. However, due to the similarities between the writings of the gospel of John and the epistles of First, Second, and Third John, It is believed that the author of this epistle was none other than the Apostle John, himself.
Recipients: The recipient of this epistle was a man named Gaius. This name was very common in the first century as you can see this name was mentioned in other passages of scripture such as Acts 19:29, Acts 20:4, Romans 16:23, and 1 Corinthians 1:14. However, there is no known connection between the recipient of Third John and the other mentioning’s of the name Gaius in the New Testament. Therefore, we do not know anything more than what is stated in this epistle about the recipient, Gaius.
Date: The exact date when this epistle was actually written is unknown. However, it is thought to have been written by John around the time when he wrote First and Second John (A.D. 85-95).
Place: Like First and Second John, it was likely that this Epistle was written from Ephesus.
Occasion: The occasion for this letter was to provide encouragement to Gaius for his support of the Christian workers. It was also written to condemn the actions of Diotrephes, who was standing in the way of support of the Christian workers.
Purpose: The purpose of this epistle was to encourage Gaius to continue “walking in the truth” (3 John 3-4).
Overview Chart:
Book of 3rd John Statistics
Emphasis The Support of Christian Workers Church Discipline Faith Demonstrated by Works
Reference 1:5-8 1:9-10 1:11-12
Topic The support of Christian workers who’s travel is noble, important, and necessary. Church discipline can be necessary for a healthy ministry to be successful. Sound faith is proven by actions.
Location of Writing Ephesus “John probably writes from around Ephesus in the last quarter of the first century.” ESV Study Bible
Date of Writing c. A.D. 85-95
Statistics
Length 1 Chapter Greek-
Number of Words English-303 Greek-
Number of Verses KJV-14 Greek-


Master Outline of Third John

I. Always support the Christian worker—v.1-14
A. Greeting—v.1-4
1. The elder unto the well-beloved Gaius—v.1-2
a. The people involved—v.1
(1) “The Elder” —v.1
(2) “Gaius”—v.1
2. John prays for Gaius—v.2
a. I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth—v.2
3. John’s rejoices over those walking in the truth—v.3-4
a. For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
B. John gives praise for Gaius’ support of the traveling Christian workers—v.5-8
1. The faithfulness of Gaius—v.5
a. Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;
2. The manner in which Gaius is to send out the Christian worker—v.6
a. You will do well to send them on their journey in a manner worthy of God. —v.6
3. For the sake of the Name we ought support—v.7-8
a. For his name's sake they went forth, taking nothing of the Gentiles—v.7
b. We therefore ought to receive such, that we might be fellow helpers to the truth. —v.8
C. John’s concern about the actions of Diotrephes—v.9-12
1. John explains his concern—v.9-10
a. I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.—v.9
b. If I come, I will remember his deeds which he doeth, prating against us with malicious words—v.9
c. Neither doth he himself receive the brethren, and forbiddeth them that would, and casteth [them] out of the church.—v.10
2. John offers advice—v.11
a. Follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God—v.11
3. The introduction of Demetrius—v.12
a. Demetrius hath good report of all [men], and of the truth itself: yea, and we [also] bear record; and ye know that our record is true.—v.12
D. John’s promise of a future visit—v.13-14
1. John plans to visit rather than write—v.13-14
a. I had many things to write, but I will not with ink and pen write unto thee—v.13
b. I shall shortly see thee, and we shall speak face to face—v.14


Expositional Commentary on 3 John

Introduction: The third of John’s epistles was addressed to a believer named Gaius, but is applicable to every believer, even a believer of today. This epistle instructs the church of its responsibility to provide for and equip the traveling Christian worker. Although this book is small, and is actually the briefest in the entire New Testament, it is very detailed in its instruction. It gives the reader both the right and wrong way to handle the traveling Christian worker, an example of the right way to treat a traveling believer can be seen in the person of Gaius, and an example of the wrong way to treat a traveling believer can be seen in the character of Diotrephes. There are many details that are included in the description of these two characters that need to be further studied to be certain that we have a proper understanding of the authors intended instruction. In this Expositional Commentary on Third John, my focus and intention will be to first, identify the message that the author originally intended his audience to understand, and then provide for you a clear and detailed explanation.
The Overall Outline of the Epistle
I. Greeting—v.1-4
II. John gives praise for Gaius’ support of the traveling Christian workers—v.5-8
III. John’s concern about the actions of Diotrephes—v.9-12
IV. John’s promise of a future visit—v.13-14

3 John 1:1. The elder unto the wellbeloved Gaius, whom I love in the truth.
1. The elder. John uses this term to introduce himself in this epistle. This is the same term that he used of himself in the epistle of 2 John. The word elder here is translated from the Greek word presbuteros. The meaning of this word is aged person or elder. Therefore, this term probably references his age, and his Apostolic position in the Church. The wellbeloved. The word wellbeloved here is translated from the Greek word agapetos. The meaning of this word is loveable or beloved. It is clear that John had a great love for this man named Gaius, as he called him the wellbeloved four times within this epistle. Gaius. This is the name of the recipient of this epistle from John. The name Gaius was a very common male name in the first century. In fact, it was one of eighteen common names that Romans typically chose for their new born sons. This fact makes specific identification of a man from that time, by this name nearly impossible. With that stated, we do not know anything more about this person, other than that which is stated in this epistle. Whom I love in the truth. The word love here is translated from the Greek word agapao. The meaning of this word is to love. The word truth here is translated from the Greek word aletheia. The meaning of this word is literally, truth. The definition of aletheia is the reality lying at the basis of an appearance; especially of Christian doctrine. Therefore, in this text John writes to Gaius that he loves him in a manner consistent with the Christian faith.
3 John 1:2. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.
2. Beloved. The word beloved here is translated from the Greek word agapetos. The meaning of this word is dearly beloved. The definition of the Greek word agapetos is greatly loved, e.g. the Fathers love for Christ. I wish... thou mayest prosper and be in health, even as thy soul prospereth. The word wish here is translated from the Greek word euchomai. The meaning of this word is to wish, desire, or solicit. Therefore, we can conclude that John prayed (solicited) for Gaius to have excellent physical health to match his already excellent spiritual state.
3 John 1:3. For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.
3. For I rejoiced greatly. The word rejoiced here is translated from the Greek word chairo. The meaning of this word is to be glad or rejoice. The word greatly here is translated from the Greek word lian. The meaning of this word is very much or exceedingly. Therefore, this text describes John as being very much glad, rejoicing. When the brethren came and testified. The word for brethren here is translated from the Greek word adelphoi. The meaning of this word is literally, brethren (greatly loved). The word for testified here is translated from the Greek word martureo. The meaning of this word is to bear witness. Therefore, in this text the brethren came, bearing witness. Thou walkest in the truth. The word for walkest here is translated from the Greek word peripateo. The meaning of this word is to physically, walk around. The word truth here is translated from the Greek word aletheia. The meaning of this word is literally, truth. The definition of aletheia is the reality lying at the basis of an appearance; especially of Christian doctrine. Therefore, this text is stating that Gaius is walking inline with the Christian doctrine. Thus, verse three explains the great truth that John was very much glad and rejoicing when the brethren (those greatly loved) came, bearing witness that Gaius was walking inline with the Christian doctrine. By John’s writing, we can see that Gaius not only had a reputation of standing for the truth, but he had a reputation for walking in the truth. By his actions he was reflecting the light of Christ, as Jesus Himself instructed his followers to do in Matthew 5:16, which says: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”
3 John 1:4. I have no greater joy than to hear that my children walk in truth.
4. I have no greater joy. The word greater here is translated from the Greek word meizoteros. The meaning of this word is literally, greater. The word joy is translated from the Greek word chara. The meaning of this word is literally, joy. Than to hear that my children. The word children is translated from the Greek word teknon. The meaning of this word is one born or a child. Here John used the same Greek word for children (teknon) that the Apostle Paul used to refer to those whom he converted to Christianity (1 Cor. 4:14, Phil. 2:22). Therefore, it is highly probable that John used the word children (teknon) to describe only the individuals who converted to Christianity under his teaching. However, there is a small possibility that he may have been simply using this word to describe those who were under his pastoral care. In either case, we can see by this statement that John had a strong fatherly affection for those under his care. Walk in the truth. John experienced great joy to hear that those under his care not only professed their faith but also practiced it by living in a manner consistent with the Christian faith.
3 John 1:5. Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers.
5. Thou doest faithfully. The word doest is translated from the Greek word poieo. The meaning of this word is; to do. The word faithfully is translated from the Greek word pistos. The meaning of this word is faithful or steady. Brethren, and to strangers. The word for brethren here is translated from the Greek word adelphoi. The meaning of this word is; literally, brethren (greatly loved). The word stranger is translated from the Greek word xenos. The meaning of this word is stranger or foreigner. Here, John commends Gaius for his faithfulness to the traveling Christian workers (missionaries), as he provided for not only those whom he knew but also for those whom he did not know, strangers.
3 John 1:6. Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:
6. Which have borne witness of thy charity before the church. The word borne is translated from the Greek word phoreo. The meaning of this word is to have a burden or to wear as clothing, e.g. a constant accompaniment. The word witness is translated from the Greek word mart. The meaning of this word is to be a witness or bear testimony. The word charity is translated from the Greek word agape. The meaning of this word is love. The word church is translated from the Greek word ekklesia. The meaning of this word is those which are called out. After a godly sort. The word godly is translated from the Greek words axios tou theou. These words together mean worthy of God. Thou shalt do well. This verse is a continuation of verse five, John informs Gaius that those same strangers whom he provided support for in their travels have testified to the church of his actions. Then, John encourages Gaius to continue to provide for the traveling Christian worker (missionary) in a manner that is worthy of God.
3 John 1:7. Because that for his name's sake they went forth, taking nothing of the Gentiles.
7. His name's sake. The word name is translated from the Greek word onoma. The meaning of this word is literally, name. Although there is no possessive adjective found in the Greek text here, it was not necessary for John to specify whose name he was writing because there is only one Name exalted above all others, that is the name of Christ (Phil. 2:9). Gentiles. The word Gentile is translated from the Greek word ethnos. The meaning of this word is gentile, heathen, nation, or people. This term refers not to the Jews, but to the heathen people in contrast to Christians. It is possible that by not accepting support from the Gentiles whom they were evangelizing, that Christians were doing this in order to honor Jesus’ statement in Matthew 10:8, which says: “freely ye have received, freely give.” They were to share the gospel freely as they themselves did not have to pay to receive the good news. In any case, it was clear that the Christian workers were missionaries, who went out preaching the gospel without any support from the gentile. They did this, so that more would come to know Christ.
3 John 1:8. We therefore ought to receive such, that we might be fellowhelpers to the truth.
8. Fellowhelpers. The word fellowhelpers is translated from the Greek word synergos. The meaning of this word is co-laborer or fellow-worker. Thus, Christians should be fellow workers with all other Christians in the great task of spreading the life-transforming truth of the glorious gospel of Jesus Christ. This verse is great news to those who would like to do the work of a missionary but cannot for one reason or another, because here, John writes that in God’s eyes those Christian’s who merely provide support for the mission worker are at work with the missionary in the very work of spreading the gospel. It is the responsibility of the Christian to support those who are missionaries, by so doing this, the supporter gets the opportunity to enjoy his or her involvement in the spreading of the gospel.
3 John 1:9. I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
9. I wrote unto the church. The letter that John wrote to Diotrephes has to not been found to this day, it is possible that Diotrephes himself may have destroyed the letter due to its content. In this verse, the word church is translated from the Greek word ekklesia. The meaning of this word is those which are called out. Diotrephes. The person of Diotrephes is appears only here in the epistle of Third John. His name is found nowhere else in the entire New Testament. Who loveth to have the preeminence. The word preeminence is translated from the Greek word philoproteuo. The meaning of this word; is to love to be first. This word conveys the idea of someone who is selfish, self-centered, and self-seeking. The language here suggests that Diotrephes was one who served no one, but wanted everyone to serve him. This attitude clearly goes against the teachings of Christ in the New Testament (see Matt. 20:20-28). Receiveth us not. The word receiveth is translated from the Greek word epidechomai. The meaning of this word is to receive on or upon. Thus, in this verse Diotrephes had rejected those in positions of authority in the church by rejecting the message that was sent to him. He did this because of his love of self.
3 John 1:10. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth [them] out of the church.
10. If I come, I will remember his deeds. The word deed is translated from the Greek word ergon. The meaning of this word is work. Prating against us with malicious words. The word prating is translated from the Greek word phluareo. The meaning of this word is prattle or to utter foolish talk. The word prating comes from a word meaning “to bubble up” and has the idea of useless, empty jabber. Neither doth he himself receive the brethren. The word receiveth is translated from the Greek word epidechomai. The meaning of this word is to receive on or upon. Forbiddeth them that would, and casteth [them] out of the church. Not only did Diotrephes not receive the brethren, but in addition he had forbidden any member of his church to receive them, if one did receive one of the brethren, he excommunicated them from his church. Thus it is clear that Diotrephes would have no one resist his authority, so he excommunicated anyone who attempted to.
3 John 1:11. Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.
11. Follow not that which is evil, but that which is good. The word evil is translated from the Greek word kkopoieo. The meaning of this word is literally, to do evil. The word good is translated from the Greek word agathon. The meaning of this word is literally, that which is good. The true Christian may be described as being both from God (1 John 4:4-6) and as having seen God (1 John 3:6). He that doeth good is of God: but he that doeth evil hath not seen God. The word seen is translated from the Greek word horao. The meaning of this word is to see, discern, or take heed. It would appear that by the actions of Diotrephes, he had never seen God. He did not bear any fruit and as the Bible tells us, faith without works is dead (James 2:14-26). By making this statement, John is questioning whether Diotrephes is really a Christian at all.
3 John 1:12. Demetrius hath good report of all [men], and of the truth itself: yea, and we [also] bear record; and ye know that our record is true.
12. Demetrius. Hath good report of all. Of the truth itself. Although Gaius was known to welcome strangers, John deemed it necessary to introduce Demetrius as trustworthy due to the fact that he was the messenger of this letter. It was important that Gaius could trust the authenticity of this letter. There is nothing else known of this messenger other than what is written in this epistle. From this epistle John makes it clear that Demetrius is an excellent role model or example and much like Gaius he not only professed his faith but also practiced it by living in a manner consistent with the Christian faith.
3 John 1:13. I had many things to write, but I will not with ink and pen write unto thee.
13. I will not with ink and pen write unto thee. The word ink is translated from the Greek word melan. The meaning of this word is literally, ink. The word pen is translated from the Greek word kalamos. The meaning of this word is literally, pen or reed. By this statement John either means that he has much more to write than he can fit on to one sheet of papyrus or that he would prefer not to write these things on to paper but rather speak them to Gaius by mouth.
3 John 1:14. But I trust I shall shortly see thee, and we shall speak face to face. Peace [be] to thee. [Our] friends salute thee. Greet the friends by name.
14. We shall speak face to face. The word face is translated from the Greek word stoma. The meaning of this word is mouth to mouth. Here John informs Gaius that he planned to visit him in the near future and during that visit he would speak to him about the many things that he desire not to write.

Conclusion
In conclusion, this brief epistle that has been included in the New Testament had significant meaning to the believers of the time that it was written, but in addition, it also has just as much meaning to the believer today. From this epistle, the believer is given instruction detailing their responsibility to support the spread of the gospel, by providing aid and support to the Christian mission workers. In addition, John provides two good examples of what it looks like when one walks in the truth, through the persons of Gaius and Demetrius. Then he also provides us with an example of how not to behave, in the person of Diotrephes. After reading this commentary, it is appropriate to ask yourself some very important questions. First, are you walking in the truth? Second, if you are walking in the truth, are you providing for the Christian missionaries in an attempt to co-labor with them in the spread of the gospel? Remember what Romans 10:17 says: “So then faith [cometh] by hearing, and hearing by the word of God.” If we do not support our mission workers, then how will they go out and spread the good news of the gospel to bring the lost to a faith in Christ?


BIBLIOGRAPHY

Boice, James M. The Epistles of John An Expositional Commentary. Baker Academic, 2006. Print.
Calvin, Jean, and Matthew Henry. 1, 2 & 3 John. Wheaton, IL: Crossway, 1998. Print.
Elwell, Walter A. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Academic, 2001. Print.
Geisler, Norman L. A Popular Survey of the New Testament. Grand Rapids, MI: Baker, 2007. Print.
Henry, Matthew. Matthew Henry's Commentary on the Whole Bible: Complete and Unabridged. Peabody, MA: Hendickson, 2008. Print.
Ironside, H. A. The Epistles of John and Jude. Grand Rapids, MI: Kregel, 2008. Print.
Kubo, Sakae, and Sakae Kubo. A Reader's Greek-English Lexicon of the New Testament ; And, A Beginner's Guide for the Translation of New Testament Greek. Grand Rapids, MI: Zondervan Pub. House, 1975. Print.
MacArthur, John. 1, 2, 3, John Jude. Nelson Impact, 2007. Print.
MacArthur, John. The MacArthur Bible Commentary: Unleashing God's Truth, One Verse at a Time. Nashville, TN: Thomas Nelson, 2005. Print.
Marshall, I. Howard. The Epistles of John. Grand Rapids: Eerdmans, 1984. Print.
Phillips, John. Exploring the Epistles of John: an Expository Commentary. Grand Rapids, MI: Kregel, 2003. Print.
Stott, John R. W. The Epistles of John: an Introduction and Commentary. Leicester: Inter-Varsity, 1987. Print.
Stott, John R. W. The Letters of John: an Introduction and Commentary. Nottingham, England: Inter-Varsity, 2009. Print.
Strong, James. Strong's Exhaustive Concordance of the Bible. Peabody, MA: Hendrickson, 2007. Print.
Strong, James. The Exhaustive Concordance of the Bible. Nashville: Holman, 1987. Print.
Strong, James. The New Strong's Compact Bible Concordance. Nashville, TN: Thomas Nelson, 2004. Print.
Thompson, J. A. The Bible and Archaeology. Grand Rapids, MI: W.B. Eerdmans Pub., 1982. Print.
Vine, W. E., Merrill F. Unger, and William White. Vine's Complete Expository Dictionary of Old and New Testament Words: with Topical Index. Nashville: T. Nelson, 1996. Print.
Willmington, Harold L. Great Truth's from God's Word: Acts - Revelation. Fidlar Doubleday, 2003. Print.
Young, Robert. Young's Analytical Concordance to the Bible. Peabody, Ma: Hendrickson, 2008. Print.

"Cain and Abel Paper" By David Buck (12/11/2010)

I. Examination of Genesis 4:1-7
Setting
The Bible does not give us the details of where exactly Cain and Abel lived following Adam and Eve’s departure from the Garden of Eden, which occurred before Cain and Abel’s birth. Eden’s exact location is a mystery. However, it is thought to have been some place in Mesopotamia because Genesis two references to the Tigris and Euphrates rivers stating that both flowed from out of Eden (Genesis 2:10-14). In addition to not knowing the exact location of where this story took place, there are also no details as to what timeframe the events of this story actually took place. We do, however know that Cain and Able were only the third and fourth humans to be created. Therefore, we know that this story took place sometime near the beginning of God’s creation. In conclusion, it may be assumed that this story took place somewhere in or near the region of Mesopotamia sometime shortly after the creation of man.

Occasion
The special event or occasion that takes place in Genesis chapter four, verses one through seven is an offering to the LORD. This offering is significant because it is the first offering to God in the scriptures. In verses three and four we read that Cain brought the LORD an offering of the fruit of the ground and his brother Abel brought the LORD the firstborn of his flock. The Hebrew word that is used in the text for the word offering is minchah. The meaning of this word is offering or present. Genesis records this first sacrifice by Cain and Abel but gives no account of the origin of this practice. All that we know is that God clearly approved of this custom, and it was adopted in the Mosaic Law.

Key Terms
 Keeper of the sheep (v. 2): The Hebrew word for keeper used here is raah. This word means to feed. Therefore, the title of keeper of the sheep in this text actually means that he was simply a feeder of sheep.
 Tiller of the ground (v. 2): The Hebrew word for tiller is abad. This word means to serve, labor, or work. The Hebrew word for ground is adamah. This word means soil or ground. Therefore, the title tiller of the ground in this text means only that he was but a worker of the soil.
 Offering (v. 3, 4, and 5): The Hebrew word for offering is minchah. This word means an offering or present.
 Fruit of the ground (v. 3): The Hebrew word for fruit is peri. This word literally means fruit. The Hebrew word for ground is adamah. This word means soil or ground. Therefore, the term fruit of the ground means fruit of the soil.
 Firstlings of his flock (v. 4): The Hebrew word for firstlings is bekorah. This word means firstborn. The Hebrew word for flock is tson. This word means flock or sheep. Therefore, the term firstlings of his flock means firstborn of his sheep.
 Fat thereof (v. 4): The Hebrew word used for fat is cheleb. This word means fat, best part, or marrow. Therefore, this can be interpreted as meaning the best part.
 Respect (v. 4, 5): The Hebrew word used for respect is shaah. This word means to glance or look.
 His countenance fell (v. 5, 6): The Hebrew word for countenance is panin. This word means face. The Hebrew word for fall is naphal. This word means literally to fall. Therefore, this term means his face fell.
 Wroth (v. 5, 6): The Hebrew word used for wroth is hara. This word means to blaze up of anger, zeal, and jealousy.
 Lieth at the door (v. 7): The Hebrew word used for lieth is rabats. This word means crouch or lurks. The Hebrew word for door is pethach. This word means an opening or entrance of a door. Therefore, this means that sin lurks at the opening or entrance of a door.

Outline of Genesis 4:1-7
I. The Sons of Adam and Eve, Cain and Able— Genesis 4:1-7
A. The sons’ birth and occupation--Genesis 4:1, 2
1. Adam knew Eve his wife, conceiving sons’--Genesis 4:1
a. She conceived, and bare Cain--Genesis 4:1
b. she again bare his brother Abel--Genesis 4:2
2. The sons’ occupation--Genesis 4:2
a. Abel was a keeper of sheep--Genesis 4:2
b. Cain was a tiller of the ground--Genesis 4:2
B. Cain and Able make an offering to God--Genesis 4:3-5a
1. Cain brought of the fruit of the ground an offering unto the LORD--Genesis 4:3
a. Unto Cain and to his offering he had not respect--Genesis 4:5a
2. Abel, he also brought of the firstlings of his flock and of the fat thereof--Genesis 4:4
a. The LORD had respect unto Abel and to his offering--Genesis 4:4
C. Cain’s anger at God--Genesis 4:5b-7
1. Cain was very wroth, and his countenance fell--Genesis 4:5b
2. The LORD said unto Cain, Why art thou wroth? And why is thy countenance fallen? --Genesis 4:6
a. If thou doest well, shalt thou not be accepted?--Genesis 4:7a
b. If thou doest not well, sin lieth at the door.--Genesis 4:7b
(1) Unto thee [shall be] his desire, and thou shalt rule over him.--Genesis 4:7b


Purpose of the Passage
The purpose of this passage is to illustrate that God is the first and the best; therefore, He deserves the first and best of our time, strength, and service. In this passage we read that Abel recognizes God’s greatness and therefore offers to Him his very best, the firstlings of his flock and of the fat thereof. However, his brother, Cain did not recognize the greatness of God; he saw no importance in the offering to Him, he simply brought any offering as an attempt to satisfy the religious ceremony. There was no real sacrifice for Cain. Able gave the very best that he possibly could, Cain just brought an offering. It was by this offering ceremony that Cain’s heart condition was exposed.

II. My Position on Genesis 4:1-7

Why was it that Abel’s offering was accepted by God but Cain’s was not?
Although it is unknown if there were any instructions given to Cain and Able prior to this offering, what we do know, is that Able offered to God the best of his flock while Cain offered only fruit of the ground. It was not a problem that Cain made an offering of fruit, but rather the value that this fruit had with Cain. Able gave his very best; it was a real sacrifice for him to give up his very best sheep. Cain only offered fruit that did not appear to have any significant value to him. Therefore, it was not a sacrifice for him to offer this fruit to God. The problem with Cain’s offering was that it was not his best. Cain did not see the importance of offering to God his very best so he just made an offering of random fruit.

What significance is there to ‘firstlings?’
The term firstlings that is found in verse four is translated from the Hebrew word bekorah and means firstborn. This is significant because the firstling would have been the eldest of Able’s flock. This means that Able would have had this sheep for longer than any other sheep that was in his flock at that time. Therefore the firstling was probably of very high value to Able. In addition, this sheep would have most likely been fully grown, thus making it more valuable.

Does Genesis four promote the principle of first fruits for Christians?
Genesis four does absolutely promote the principle of first fruits for Christians. As believers’ we should always follow the example of Able. He sacrificed the very best of his flock. He didn’t pick one of his least valued sheep rather; he gave the eldest, most valuable sheep to God. We as believer’s should do the same, we should give to God of our very best for He is the very best and thus is worthy of our best.

Sin lieth at the door?
The conundrum of sin lieth at the door means that if Cain did not overcome his anger by being obedient to God and His commands, than ever-present sin would fulfill its desire to overpower him and take control over him. Unfortunately, in verse eight of the fourth chapter of Genesis, we read that sin did indeed take control over Cain as he murdered his brother Able.

Is this passage connected with Levitical tithing?
The Genesis four passage of scripture has some similarities to the passages on Levitical tithing that is found in the book of Leviticus. In verse twenty-six of Leviticus chapter twenty-seven, it says that the firstborn of any animal belongs to the Lord. This is similar to that of Abel’s offering. Verse thirty of Leviticus chapter twenty-seven says, that everything from the land belongs to the Lord. This is similar to the offering that Cain made to the Lord.
Although there are some similarities of Genesis chapter four found in the book of Leviticus, there is no definite connection between the two. It would have been impossible for the Levitical tithing that was written of by Moses in Leviticus twenty-seven to have had any influence on Cain and Able in Genesis four, because Cain and Able lived at least hundreds of years before Moses was born. This is significant because in the twenty-seventh chapter of Leviticus we read that God gave these commandments on tithing directly to Moses on Mount Sinai (see Leviticus 27:34). If Moses was not even born until hundreds of years after Cain and Able, and he was the one to personally receive the tithing commands from God, it is certain that these commands had absolutely no influence on the offering that was mad in Genesis chapter four. Therefore, I have come to the conclusion that the events of Genesis four were not influenced by the commands of the book of Leviticus.

How did Cain and Abel know to bring an offering before God?
Genesis does not give the reader any information as to where the origin of this very first offering came from. We know that God clearly approved of this offering, but the way in which Cain and Able knew that they were to make the offering to God is not known. For one reason or another God did not reveal that information to us in His word.


BIBLIOGRAPHY

Henry, Matthew. Matthew Henry's Commentary on the Whole Bible: Complete and Unabridged. Peabody, MA: Hendickson, 2008.
MacArthur, John F. The MacArthur Bible Commentary. Thomas Nelson, 2005.
Young, Robert. Analytical Concordance to the Bible. Peabody, MA: Hendrickson, 2008.

"Psalm 24 Paper" By David Buck (12/5/2010)

I. Background of the Psalm
King David is identified in the superscription as the author of this psalm. David reigned as king from 1010 B.C. to 970 B.C. His early years as king were over Judah alone, and then he later became the king over the entire nation of Israel (see Second Samuel, chapters two through five). David’s exact date of birth and death are uncertain, making it impossible to know exactly what period of time this psalm may have been written in. However, since we know when David reigned as king, we can be sure that this psalm was written sometime around 1000 B.C.
The audience of this Psalm at the time that it was written would have been the Israelites and Judahites. Israelites are defined as the ethnic group claiming descent from Abraham and Isaac (especially from Isaac's son Jacob); the nation whom God chose to receive His revelation and with whom God chose to make a covenant. A Judahite is defined as one of the tribe of Judah; a member of the kingdom of Judah; a Jew. During the time in which the Psalms were written they were often used in a group worship setting, much like they are today.
II. Outline of the Psalm
I. The King of Glory—Psalm 24:1-10
A. Worship of the Creator through the observation of His creation--Psalm 24:1-2
1. “The earth is the LORD’s”--Psalm 24:1a
a. The LORD has ownership over the earth--Psalm 24:1a
2. “The world and those who dwell therein” --Psalm 24:1b
a. The LORD has ownership over the world and all the people within it. --Psalm 24:1b
3. “For He has founded it” --Psalm 24:1b
a. The LORD is the creator of the earth and all the people within it¬--Psalm 24:2
B. The recipient of the Savior’s blessing--Psalm 24:3-6
1. Questions, who will receive His blessing--Psalm 24:3
a. “Who shall ascend the hill of the LORD?”
b. “Who shall stand in His holy place?”
2. Answers, He who will receive His blessing--Psalm 24:4-6
a. “He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully…him who seek(s) the face of the God of Jacob”
(1) This is who will receive blessing from the LORD and righteousness from the God of salvation.
C. Honor the King of glory--Psalm 24:7-10
1. Open the gates “that the King of glory may come in” --Psalm 24:7, 9
2. “Who is the King of glory?” --Psalm 24:8, 10
a. “The LORD…He is the King of glory!” --Psalm 24:8, 10

III. Explanation of Key terms.
O Gates (Psalm 24:7, 9): Translated from the Hebrew word shaar, the meaning of this word is literally gate. (Reference Isaiah 26:2)
Everlasting Door (Psalm 24:7, 9): Translated from the Hebrew words olam and pethach. Olam means age or age lasting. Pethach means an opening or an entrance of a door. (Reference Ezekiel 47:1)
King of glory (Psalm 24:7, 8, 9, 10): Translated from the Hebrew words melek and kabod. Melek means king or counselor kabod means weight, heaviness, or honor. (Reference Revelation 19:13-16)
LORD of hosts (Psalm 24:10): Translated from the Hebrew words Yahweh and tsaba. Yahweh means He who is (God). Tsaba means warfare or service. (Reference 1 Samuel 17:45)

IV. Explanation of Parallelisms
− “The earth is the LORD's and the fullness thereof, the world and those who dwell therein” (Psalm 24:1). The type of Hebrew parallelism found in this verse is identified as an echo. An echo is defined as a form of Hebrew parallelism that occurs when the first and second stitches are interchangeable in some form or fashion and one simply echoes the other.
− “For he has founded it upon the seas and established it upon the rivers” (Psalm 24:2).The type of Hebrew parallelism found in this verse is identified as a specification. A specification is defined as a form of Hebrew parallelism that occurs when each succeeding stitch makes more specific what the opening stitch states in general terms. The movement in this form of parallelism is from general to specific.
− “The LORD, strong and mighty, the LORD, mighty in battle” (Psalm 24:8). The type of Hebrew parallelism found in this verse is identified as a specification. A specification is defined as a form of Hebrew parallelism that occurs when each succeeding stitch makes more specific what the opening stitch states in general terms. The movement in this form of parallelism is from general to specific.

V. Explanation of Figures of Speech and other Rhetorical Devices
“Who is this King of glory?” is asked in Psalm twenty-four twice (verses eight and ten). This question is rhetorical and needs no answer, although an answer is given in verse ten. The significance of this rhetorical question in the Psalm is to draw the reader’s attention to the King of glory, namely God, Himself. In addition, it is also meant to draw attention to one of God’s many attributes, His omnipotence, as it is highlighted in both verses that this question appears in.

VI. Explanation of Possible Messianic Connections to the Psalm
Within the text of Psalm twenty-four, two possible Messianic connections exist. These connections can be found in verses eight and ten. Verse eight says: “Who is this King of glory? The LORD, strong and mighty, the LORD, mighty in battle!” Verse ten says: “Who is this King of glory? The LORD of hosts, he is the King of glory!” These verses both give a description that is very similar to the description that the Apostle John gives us of Christ in the book of Revelation chapter nineteen, verses thirteen through sixteen. In these verses John writes:
He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords. (Revelation 19:13-16 ESV)
You can see that John mentions Christ as being followed by the armies of heaven and named King of kings. In addition, by the description that the Apostle gives, you can see Christ’s supremacy. Therefore, Christ is described in Revelations nineteen as the supreme King, followed by the armies of heaven, thus making Him very mighty in battle. In comparison, the King of glory in Psalm twenty-four is described as one who is strong and mighty, mighty in battle, and LORD of hosts. The Hebrew word for host in this verse is Tsaba which means warfare. Therefore, Psalm twenty-four describes a supreme King who is the LORD of warfare and mighty in battle, no-one can defeat Him.

VII. Purpose of Psalm
Psalm twenty-four provides all mankind, who were all created by God, with information concerning God’s kingdom, as well as His attributes. This is to bring glory to Himself for His great work and being. In verse one we are told of God’s ownership of the earth, as well as his ownership of those created beings that live on earth. Next, in verse two we are told that the reason that He owns the earth and all within it is because it is all His creation. Then, in verses four through six, the Lord reveals some details of His kingdom, its subjects, and their character. In closing, the King of glory is revealed as the king of God’s kingdom and all are told to give Him admission to this kingdom.
This psalm communicates that our God is glorious! He deserves infinite worship and praise! Through Psalm twenty-four God communicates a handful of His many wonderful attributes. In verses one, two, eight, and ten we read of God’s omnipotence (all powerfulness). Then, verse five communicates that He is a God of salvation as well as a God of grace who is righteous.
After much study, there can be no mistake that Psalm twenty-four was written to bring glory to God by informing His creation of His great work and attributes. I can hardly wait to me the King of glory and give worthy worship to Him in His wonderful kingdom!


BIBLIOGRAPHY
Fee, Gordon D., and Douglas K. Stuart. How to Read the Bible for All Its worth. Grand Rapids, MI: Zondervan, 2003.
Klein, William W., Craig Blomberg, Robert L. Hubbard, and Kermit Allen Ecklebarger. Introduction to Biblical Interpretation. Nashville: Thomas Nelson, 2004.
MacArthur, John F. The MacArthur Bible Commentary. Thomas Nelson, 2005.
Traina, Robert A. Methodical Bible Study. Grand Rapids, MI: Zondervan, 2002.
Zuck, Roy B. Basic Bible Interpretation. Wheaton, IL: Victor, 1991.

"John 2 Paper" By David Buck (11/28/2010)

I. Identification of Structural Elements
A. Setting: The setting is provided in verses one and two of John Chapter two.
B. Need element or crisis: The need element is provided in verse three of John Chapter two.
C. Dialogue: The dialogue is provided in verses three, four, and five of John Chapter two.
D. Miracle event: The miracle event is provided in verses seven, eight, and nine of John Chapter two.
E. Confirmation/affirmation: The confirmation is provided in verse ten of John Chapter two.
F. Narrator’s comment or summation/aftermath: The narrator’s comment is provided in verse eleven of John Chapter two.
G. Which of the 8 purposes for miracles does this one fulfill? The purpose of this miracle was to increase the faith of His disciples (Jn. 2:11b).

II. The setting (2:1-2)
A. A wedding (2:1a)
1a- “On the third day there was a wedding at Cana in Galilee”
B. The special guests in attendance (2:1b-2)
1b- “And the mother of Jesus was there.”
2- “Jesus also was invited to the wedding with his disciples.”

III. Commentary (John 2:1-12).
A. What is a miracle?
Definition: A miracle is defined as an event that appears inexplicable by the laws of nature and so is held to be supernatural in origin or an act of God.
B. What contribution to the miracle story is made by the setting?
Contributions: The special guests of the wedding are one contribution to the miracle story made by the setting. Mary the mother of Jesus as well as Jesus Himself are the special guest’s to the wedding that make this contribution from the setting. Another contribution from the setting is the issue of the wine running out (v. 3). See John chapter two, verses three through five.
C. Comment on the need element or crisis element.
The need: The need element to this miracle story is the running out of the wine at the wedding (v. 3). This need caused Mary to ask her Son, Jesus to perform a miracle and provide more wine for the wedding party.
D. How does the dialogue provide clues as to the purpose of the miracle?
Dialogue: There is dialogue between Mary and Jesus found in verses three and four, but the dialogue that provides the clue to the purpose of the miracle is found in verse five. In this verse Mary tells the servants to do whatever Jesus tells them. The servants here are not named, but it is obvious that although Jesus is not ready to reveal Himself to all of Israel yet, He does want these certain “servants” to know of His glory. Therefore, He performs the miracle only to be seen by these certain individuals.
E. Describe the miracle event itself.
Miracle: The miracle itself can be found in verse nine, where water has now been turned into wine by Jesus.
F. How does the writer indicate that a miracle has occurred in the story?
Indication: The indication of this miracle is found in verse nine. Here the writer tells his audience that the master of the feast tasted the water which had been turned to wine. Then in verse ten, it is written that the master of the feast describes the goodness of this wine to the bridegroom of the wedding. The writer uses this event to reveal the validity of Jesus’ miracle. The water has definitely been turned to wine.
G. Describe the miracle’s aftermath.
Aftermath: The aftermath of this miracle is that Jesus’ disciples now believed in Him (v. 11).
H. Explain the narrator’s comment.
Comment: The narrator’s comment comes in verse eleven; it informs the reader of the reason for this miracle. He tells us that Jesus did this miracle for His glory, by causing His disciples to believe in Him.
I. Conclusion
Conclusion: The miracles that were performed by Jesus in Johns Gospel account were performed for a variety of reasons. This specific miracle of turning water into wine was performed to bring glory to God and to develop faith in Him. This miracle is significant because verse eleven tells us that it caused the disciples of Christ to believe in Him. Without their belief, it is not known where they might have gone after this event. But because they now believed in Christ, they continued to follow Him throughout His ministry. After the resurrection of Christ, following His death, some of these disciples even went on to perform miracles of there own, by the power of God, as it is recorded in the book of Acts. This miracle was the first of many miracles that Christ later performed to bring unbelieving sinners into a belief and relationship with Him. All glory belongs to God.

BIBLIOGRAPHY

________. The American Heritage Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2000.

Towns, Elmer. The Gospel of John: Believe and Live. Tyndale Theological Seminary, 2002.

"Proverbs 15 Analysis" By David Buck (11/21/2010)

Introduction

In this report I will analyze the seventeenth verse of the fifteenth chapter of the book of Proverbs, which says: “Better is a dinner of herbs where love is than a fattened ox and hatred with it.” In this analysis I will dissect this verse in order to illustrate to you the wisdom that is to be found in this proverb. In addition, I will answer the question of how this proverb should apply to the world today.

Figure of Speech

Proverbs chapter fifteen, verse seventeen is an antithesis. An antithesis is defined as a setting of one phrase, in contrast with another, its direct opposite.1 It is obvious to see this figure of speech within the text, the words better and then almost give it away. The contrast in verse seventeen is of poverty (dinner of herbs) and wealth (fattened ox). As you well know, these are two direct opposites of one another, in contrast making this verse an antithesis.

Imagery

The imagery used in this proverb is that of a great poverty and wealth. The dinner party of the poor provides the reader with a visual of a dinner where the food is of little (dinner of herbs), but the love is great amongst those gathered to eat with one another. The dinner party of the wealthy provides the reader with a visual of a dinner with an overabundance of great food (a fattened ox) but the people are evil, selfish, and full of hatred.

Cultural Elements

There are cultural elements used in Proverbs chapter fifteen, verse seventeen. The description of food represents two classes of people from the time period when this text was originally written. The dinner of herbs was a typical dinner of this time amongst those who were in poverty. The dinner of the fattened ox was also a typical dinner of that time, but it was a dinner of the wealthy.

King Solomon’s Basis for writing this Proverb

From reading through the book of Proverbs it appears that the people of King Solomon’s day chased after riches at the cost of anything else in their life. I believe that this is the reason that he wrote this to the people to make them understand the consequences of their actions.

Can this Proverb Apply to the People of Today?

Unfortunately in this day and age, we still have the same problem that the people of King Solomon had in his day. The people of this world still chase after riches at any cost. They will be happy to lose everyone around them in order to be rich, if that is what it takes. This proverb is very much applicable to today’s people. Hopefully they will read it, understand it, and obey it.

The Moral Element of this Proverb

The moral to this story is to surround yourself with love and stay away from hatred. Love is of God and hatred is of the Devil. No matter how attractive those full of hatred may be, stay away.

The Concept of the Fear of the Lord in this Proverb

The connection between this verse and the concept of the “Fear of the Lord” is that those who fear the Lord flee from the things that God hates and run to the things that God loves. God despises hatred and embraces love, for God is Love. Therefore, those who fear the Lord would not embrace hatred.

The Wisdom Payoff Found in this Proverb

The wisdom payoff found in this proverb is the knowledge that to be in poverty and surrounded by love is better than to be rich and surrounded by hatred. This wisdom payoff should help young people in making a choice to devote their lives to love or to strive to become wealthy.

Explaining this Proverb to a Ten Year Old

If I was explaining this proverb to a ten year old I would tell he or she, that it is better to have only rice to eat everyday, for every meal, with people who love you, than to have a life in a castle, full of wealth with everything that you could ever want including great food, but be surrounded by only people who absolutely hate you. I think then they would understand the misery surrounding having great wealth and the greatness surrounding love, even if it might be in poverty.

The Role of Wisdom that this Proverb Presents to the Redeemed

Those who have been redeemed by grace, through faith in Christ should understand that we may not be wealthy or have everything that we desire, but we have love from our creator. A love greater than any love, for our Lord gave His very life out of love so that we could experience life with Him in heaven after we pass out of this life. The things of this world are passing away; we have an eternity to look forward to because of the love of God. Because of the great love that God has shown us, we should show love to others in whatever position we are in monetarily. We should never forsake love to chase after riches.

Summary

After studying this proverb I am able to recognize the great wisdom found in this text. The quality of a relationship is not based on being wealthy, for love can not be bought. Wealth will buy you all that you desire except love and salvation. With wealth comes hatred. After reading this great truth, what foolish person would still prefer to have wealth over love? This proverb definitely speaks truth, for you can see the results of one who chases after wealth and one who chases after love in our current day society. We see it all of the time, a person of great wealth; surrounded by hatred and discontentment. Even with all of their great possessions they still feel unfulfilled. This is because they do not have love and most importantly they do not recognize the love of the Lord that is available to them. We also see people who forsake wealth to demonstrate love to others, such as a missionary who has a law degree, but chooses to move to a third world country and eat only rice everyday, in poverty to share love with others, resulting in great happiness. The great truth of Proverbs chapter fifteen, verse seventeen is definitely alive in our world today. What will we do with this great wisdom?

BIBLIOGRAPHY
________. The American Heritage Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2000.
Ryken, Leland. How to Read the Bible as Literature. Zondervan, 1984

"Genesis 27 Paper" By David Buck (11/6/2010)

A DESCRIPTION OF ISAAC
Within the verses of Genesis, Chapter 27, Moses described Isaac as an old man, who was no longer able to see. Moses also wrote that Isaac did not know how much longer he would remain living due to his deteriorating physical condition. Although Isaac had lost his sense of sight, he is described as one who could still taste, smell, feel, and hear. Isaac is also described by Moses as one who loved delicious food (specifically, wild game).

CONCLUSION OF THE CHARACTER OF ISAAC
The Isaac that we read of in Genesis 27 was not the same youngster that had been described in the earlier chapters of Genesis. Here he had grown old and therefore lost functionality of some of his body. However, he remained a very spiritual man, and one who continued in serving the Lord. By the description that Moses gives of Isaac in Genesis, Chapter 27, it is my conclusion that Isaac was a man who was heavily dependent on his sense of taste, smell, touch, and hearing since he had lost his sense of sight. For this reason it was harder for Isaac to be certain that things were really what his working senses assured him they were. That is the reason why it was so easy for his son, Jacob to deceive him by dressing in Esau’s clothing and wearing animal hair to disguise his smooth skin. Both Jacob and Rebekah knew that Isaac could not see, so they planned to fool his working senses and they were successful in doing so. Based on Moses’ description, I picture Isaac as a frail, blind old man, who was very dependent on his family to take care of him. Unfortunately, they did not take care of him, but instead his wife and second born son deceived him. What a heartbreaking story.

BIBLIOGRAPHY
Sandy, D. B. / Giese, Jr., R. L. Cracking Old Testament Codes. B&H Publishing Group, 1995.

Ryken, Leland. How to Read the Bible as Literature. Zondervan, 1984.

"Signs and Miracles" By David Buck (10/09/2007)

Introduction

The purpose of this report is to provide the reader with a brief description of the events surrounding the eight miracles discussed in the Gospel of John. This report will also reveal how these miracles support the deity of Christ.


Turning Water into Wine

Just days after John the Baptist testified that Jesus was the Son of God there was a wedding at Cana in Galilee. Jesus, His mother Mary and His disciples were at the wedding. During the wedding the wine had run out and Jesus’ mother came to Him to let Him know that there was no wine left. When Mary came to Jesus He asked her why she was telling Him, and then stated that His time had not yet come. Mary instructed the servants to do whatever Jesus told them to do.

Jesus then told the servants to fill the twenty to thirty gallon water jars with water. So the servants followed His instructions and filled the jars up to the very top. Then Jesus told them to draw some out and take it to the head steward. This is when the servants who had drawn the water knew that it had been turned to wine. When the head steward tasted the water that had been turned to wine, he made a comment about how good the wine was. Jesus did this as the first miracle to reveal his glory. This miracle displayed Jesus’ power over creation.

Healing the Royal Official’s Son

In Capernaum there was a royal official who had a sick son. This official begged Jesus to heal his son, who was about to die. Jesus told the man that the only way that his people believed was by seeing signs and wonders. The official continued to beg. Then Jesus told him to return to his home and his son would live. The man believed what Jesus had said and left to go home.

While the official was on his way home his slaves met him and told him that his son was going to live. He asked the slaves what time his son’s condition improved and they told him, it was the same time that Jesus had told him that his son would live, from that moment he and his entire household believed. Jesus did this as his second miracle. This miracle displayed Jesus’ power over space.

Healing a Paralytic at the Pool of Bethesda

Jesus was in Jerusalem for a Jewish Festival. In Jerusalem by the Sheep Gate there is a pool called Bethzatha which has five covered walkways where many sick, blind, lame, and paralyzed people had gathered. Jesus saw a man lying on one of the walkways that had been disabled for thirty-eight years and asked him if he wanted to become well. The man told Jesus that he had no one to put him into the pool when the water was stirred up, and that someone else always went down there before him. Jesus told him to stand up, pick up his mat and walk. Immediately the man was healed. He picked up his mat and began to walk. Jesus did this as his third miracle. This miracle displayed Jesus’ power over time.

The Feeding of the Five Thousand

By this time a large crowd was following Jesus because of the miraculous signs He was performing on the sick. Jesus asked Philip if he knew here they could buy bread for the crowd to eat. Jesus said this only to test him because he already knew what he was going to do. Philip told Jesus that they would need two hundred silver coins worth of bread and that still would not be enough for them. Andrew had said that there was a boy who had five barley loaves and two fish, but he didn’t think that would be good enough to feed so many people either.

Jesus told his disciples to have the people sit down. So they sat about five thousand in people. Jesus then took the loaves, gave thanks, and then distributed the bread to the seated people. He did the same with the fish. When they were finished eating, Jesus told his disciples to gather up the left over food and waste nothing. So the disciples gathered twelve baskets of leftover food by the crowd of 5,000 which came from the five barley loaves that the boy (mentioned earlier) had.

When the people saw this miracle that Jesus performed they began to believe that He was a prophet. Jesus did this as his fourth miracle. This miracle displayed Jesus’ power over food.

Walking on Water

After Jesus fed the 5,000 people they wanted to make him king. Jesus, knowing that his “hour” had not yet come fled to the mountainside alone. Now evening had come and Jesus had not returned to his disciples so they went down to the lake, got into the boat, and began heading to Capernaum. A strong wind began to blow and the sea was getting rough. After rowing for a few miles they saw Jesus walking on the water in their direction. This had the disciples frightened. Jesus told them not to be afraid, it was only Him. Then they took Him into the boat, and immediately the boat landed where they had been heading. Jesus did this as his fifth miracle. This miracle displayed Jesus’ power over natural laws.

Healing a Man Born Blind

Jesus and his disciples were passing by a man who had been blind from birth. The disciples asked Jesus who sinned to cause the man to be born blind. Jesus told them that the man was born blind so that the acts of God could be revealed. Jesus then proclaimed to be the light of the world and spat on the ground to make some mud with his saliva. Then He smeared the mud on the blind man’s eyes and sent him to go wash in the pool of Siloam. The blind man followed His instructions and washed, and then he came back seeing. Jesus did this as his sixth miracle. This miracle displayed Jesus’ power over physical laws.

The Death of Lazarus

A man named Lazarus, who Jesus loved, was sick. He was the brother of Mary and her sister Martha. When Jesus heard about this sickness he told his disciples that it would not lead to death, but to God’s glory.

When Jesus heard that Lazarus was sick, he remained where he was for two more days. Then He told His disciples they where going back to Judea again. The disciples reminded Jesus that the Jewish leaders had just attempted to stone Him to death.

Jesus told the disciples that Lazarus has fallen asleep and that He needed to go there to wake him. The disciples did not understand that Jesus had been talking about his death. So He told them that Lazarus had died.

When Jesus arrived Lazarus had already been in the tomb for four days. Jesus first spent some time speaking to Lazarus’ sisters about his death and expressed His compassion.

Later, Jesus came to the tomb and instructed them to take away the stone. But Martha, the sister of Lazarus, told Jesus that the body would have a bad smell since the body was sitting for four days. Jesus told her (again) to believe. So they took away the stone. Jesus thanked the Father having listened to Him. He then in a loud voice shouted for Lazarus to come out. He then came out with his feet and hands tied up and his face wrapped in cloth. Then Jesus told them to unwrap and then release him. Jesus did this as his seventh miracle. This miracle displayed Jesus’ power over death.

Jesus’ Appearance to the Disciples in Galilee

One night Peter, Thomas, Nathanael, the sons of Zebedee, and two other disciples went fishing together, but caught nothing. Then very early in the morning, Jesus stood on the beach, but the disciples did not recognize Him. Jesus made a comment to them about not catching any fish and then told them to throw their net on the right side of the boat. The disciples followed His instructions and were not able to pull in the net because there were too many fish in it.

Then one of the disciples recognized that the man was Jesus. When they got out on the beach there was a charcoal fire ready with a fish on it, and bread. Jesus told them to bring the fish that they had just caught. Peter went pulled the net to shore. It was full 153 large fish. Jesus did this as his eighth miracle. This miracle displayed Jesus’ power over creation, space, time, food, natural laws, physical laws, and death.

Conclusion

Now that you have read this report you should have a good understanding of the events surrounding the eight miracles discussed in the Gospel of John, as well as how these miracles support the deity of Christ. John wrote about these miracles to accomplish his goal of leading people to believe that Jesus is Lord. Because of the Gospel of John these miracles are still, to this day leading people to Jesus.

Bibliography

Towns, Elmer. The Gospel of John: Believe and Live (Chattanooga, Tennessee: AMG Publishers, 2002)

_ _ _. New Men’s Devotional Bible. Grand Rapids, MI: The Zondervan Corporation, 2006. THE HOLY BIBLE, NEW INTERNATIONAL VERSION, NIV Copyright © 1973, 1978, 1984 by International Bible Society

Godet, F. Commentary on the Gospel of John. New York: Funk & Wagnalls, 1886.

Ironside, Henry Allan. Addresses on the Gospel of John (Neptune, NJ: Loizeaux Brothers, 1974)

"I Am the True Vine" By David Buck (10/09/2007)

In John 15:1-11 Jesus tells his disciples “I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples. “As the Father has loved me, so have I loved you. Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete.” What does Jesus mean by these statements? Why did He use the illustration of the vine? How does the statement I am relate to the Old Testament? In this report I will provide you with the answers to these questions in order to help the reader to understand how this particular statement shows the deity of Christ.

What events took place around the statement “I Am” the true vine?

Leading up to this statement Jesus comforted His disciples while trying to prepare them for His departure. Judas Iscariot had already left to betray Jesus when He made this statement. This statement was made just hours before Jesus would be arrested in the garden and eventually crucified.

What does Jesus mean by these statements?

In John 15:1-11 Jesus uses the illustration of the vine to describe the new relationship which His disciples are about to enjoy with Him and with the Father. In the following paragraphs I will breakdown each verse in an attempt to provide a better understanding of what is written.

John 15:1 states “I am the true vine, and my Father is the gardener.” In the Old Testament, the “vine” is a well-known symbol for the nation Israel as it is written in Isaiah 5:1-7 and Psalms 80:8-18.

Isaiah 5:1-7, I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it yielded only bad fruit. “Now you dwellers in Jerusalem and men of Judah, judge between me and my vineyard. What more could have been done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad? Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it.” The vineyard of the Lord Almighty is the house of Israel, and the men of Judah are the garden of his delight. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress.

Psalms 80:8-18, You brought a vine out of Egypt; you drove out the nations and planted it. You cleared the ground for it, and it took root and filled the land. The mountains were covered with its shade, the mighty cedars with its branches. It sent out its boughs to the Sea, its shoots as far as the River. Why have you broken down its walls so that all who pass by pick its grapes? Boars from the forest ravage it and the creatures of the field feed on it. Return to us, O God Almighty! Look down from heaven and see! Watch over this vine, the root your right hand has planted, the son you have raised up for yourself. Your vine is cut down, it is burned with fire; at your rebuke your people perish. Let your hand rest on the man at your right hand, the son of man you have raised up for yourself. Then we will not turn away from you; revive us, and we will call on your name.

Jesus speaks of Himself not only as a vine, but as “the true vine”. The Father is the “gardener”, the One who tends the vine. Every branch which does not produce fruit in the Vine is removed by the Father. The purpose of the vine is to bear fruit.

In John 15:2 Jesus continues in saying “He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful.” By this Jesus is explaining that the unfruitful branches are removed from the vine and destroyed while those branches bearing fruit get life through the vine, are sustained by the vine, and produce fruit through the vine.

John 15:3 states “You are already clean because of the word I have spoken to you.” The disciples that Jesus is talking to are clean because they are already attached to the vine (Jesus).

In John 15:4-5 it is written “Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.” This clearly says that we cannot bear spiritual fruit apart from abiding in Him. Here Jesus instructs us that we can do nothing apart from Him, in which we constantly draw from His life, His strength, His truth. Thomas Arnold writes, “That in Him and through Him is all our life; that if at any time we sever our communion with Him by walking as it were by ourselves, and doing our works as our own works, then our strength fails, even as our faith has failed; that at the very moment we lose our sense of being united to Christ as branches to the vine, and as deriving all our spiritual life from His Spirit, the supply of strength so to speak is stopped; showing us that as we can do nothing, and by the deeds of the law, which we were endeavouring to do, there will no flesh be justified.”1

John 15:6 follows in stating “If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned.” This clearly states the consequences if you choose not to remain in Him. By “thrown into the fire” Jesus is speaking about judgment. Elmer Towns writes, “The challenge of verse 6 is interpreted a four ways. First, the one who does not bear fruit is to lose his salvation, as he is “cast” into the judgment of hell. Second, some see the conditional “If” and view it as a warning against presuming to be saved. This is the professing Christian who does not possess eternal life; he is “cast” into judgment. A third interpretation is that this is a believer who loses his reward. The verse begins with “anyone” (singular) but ends with “they are burned” (plural), Which is reference to his rewards being lost(1 Cor. 3:12-15). The fire is not a reference to hell, where the unsaved are punished, but to the fire of the bema judgment where Christians are judged (Romans 14:10; 2 Cor. 5:10). The fourth interpretation implies the premature death of the believer who does not abide in Christ.”2

John 15:7-8 says “If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples.” When we abide in Christ, we bear much fruit, bring glory to the Father, and we prove ourselves to be disciples of Jesus.

In John 15:9 Jesus continues by saying “As the Father has loved me, so have I loved you. Now remain in my love.” Jesus now speaks of abiding in Him as abiding in His love. Our Lord’s love for His disciples is like the Father’s love for Him.

John 15:10 states “If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love.” Jesus says here that we are to keep His commandments just as He has kept His Father’s commandments, thus abiding in His love.

In John 15:11 it is written “I have told you this so that my joy may be in you and that your joy may be complete.” If His disciples abide in Him, their sorrows will disappear and be replaced by great joy; His joy, full joy. Their hearts will overflow with joy.

Why did He use the illustration of the vine?

Jesus often used nature to illustrate spiritual truth. As simple as it sounds, fruit grows on branches that are connected to a vine. Jesus makes it clear in his analogy that he is the vine; we are the branches. Our job is not to bear fruit. We are to remain, or abide, in him. He will see to it that the fruit is produced. Elmer Towns writes, “A generally accepted view is that the branches in this illustration represent all Christians. Simply, fruitfulness is a result of being a Christian.”2

Just as the branch must receive its life from the vine, so believers must depend on Christ to find their spiritual vitality. If any part of the system fails, fruit will not appear.

One of the greatest temptations is the belief that one can produce fruit without abiding. Jesus makes it clear that when a branch abides, it will bear fruit. When the branch does not abide, fruit is impossible. If the vineyard is well-tended, the grape will be sweet. If the vineyard has been treated poorly, the fruit will be shriveled and sour. Fruit tells the truth about what’s going on in the system and that is probably why Jesus used it to talk to the disciples about there relationship to Him.

How does the statement I am relate to the Old Testament and reveal the deity of Christ?

There are a number of occasions where Jesus identifies himself as the “I Am” of the Bible. In the Old Testament the great “I Am” revelation has numerous predications that make amazing claims: I am with you always, I am your healer, I am your rock, I am the first and the last, I am Yahweh and there is no other,” etc. We also find Jesus’ revelation of himself making similar claims: I am the way, the truth, and the life; I am the resurrection and the life; I am the good shepherd; I am the door; I am the vine; etc.”

Certain verses stand out because of their claims of “I am” without predicates. In John 8:58 the Pharisees were disputing over the identity of Jesus, and Jesus said that Abraham rejoiced to see his day. They challenged this statement because Jesus was not yet fifty years old. Jesus said, “Before Abraham was, I Am.” And they wanted to kill him for blasphemy. In that very same chapter, verses 24 and 28, Jesus said, “unless you believe that I am.” Make the comparison to Isaiah 43:10-11 which says “You are my witnesses,” declares the Lord, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me. I, even I, am the Lord, and apart from me there is no savior.” You can see that same thing is said by God in the Old Testament. Clearly, Jesus was equating himself with Yahweh, the I Am of the Old Testament. These and other passages show that Jesus was identifying himself with God. Finally, Jesus declared “I and the Father are one” in John 10:30.

How does “I Am” statement show the deity of Christ?

All of the “I Am” statements in some way show the deity of Christ. In this particular statement the connection is very clear. The words “I Am” proclaim deity in their very definition. “I Am” is used several times in the Old Testament but I think that there are two verses that prove His deity if compared to the “I Am” statements made by Jesus in the New Testament. The first verse is in Exodus 3:14 which states “God said to Moses, "I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.’" The second verse is found in Genesis 17:1 “When Abram was ninety-nine years old, the LORD appeared to him and said, "I am God Almighty; walk before me and be blameless.” Henry Allan Ironside states, “There is no other like Him. His very presence among men was the condemnation of all other men, for here, at last, was one Man absolutely holy, utterly true, perfectly righteous.”3

Conclusion

The “I Am” statement helps to support the belief that Jesus is Lord. John used these statements to accomplish his goal of leading people to believe that Jesus is Lord. After reading this report you should now know what Jesus meant by these statements, why He used the illustration of the vine, how the statement I am relates to the Old Testament, and how this statement shows the deity of Christ.

Bibliography

1 Arnold, T. Sermons on the Christian Life—It’s Hopes, its Fears, and its Close, 6th edition. London: T. Fellowes, 1859.

2 Towns, Elmer. The Gospel of John: Believe and Live (Chattanooga, Tennessee: AMG Publishers, 2002)

3 Ironside, Henry Allan. Addresses on the Gospel of John (Neptune, NJ: Loizeaux Brothers, 1974)

_ _ _. New Men’s Devotional Bible. Grand Rapids, MI: The Zondervan Corporation, 2006. THE HOLY BIBLE, NEW INTERNATIONAL VERSION, NIV

Copyright © 1973, 1978, 1984 by International Bible Society

“The Evidence for the Resurrection of Jesus” By: David Buck (10/09/2007)

Introduction

For hundreds and hundreds of years one of the most frequently asked questions not only by Christians but also by others, has been is there evidence for the resurrection of Jesus? Usually the next question that is asked is where can I find this evidence? In my report titled, “The Evidence for the Resurrection of Jesus”, I will provide you with content that will support the resurrection of Jesus Christ. First, I will provide you with records, of both Christian and non-Christians that support the crucifixion of Jesus. These records will include writings from, not only the Bible but also writings from the historian Flavius Josephus as well as many other non-Christian sources. Second, I will show you where to find documentation of claims from eyewitnesses, historical writings, and the records of whose lives were changed and how they were changed after Jesus had appeared to them, risen from the dead. Thirdly, I will discuss the early leaders of the church and their willingness to suffer in order to spread the word of God. By reading this report it will provide you with the necessary resources to effectively make a case in support of the resurrection of Jesus Christ.

The Facts

In the next several paragraphs I will provide you with important historical information that will build a strong case for the resurrection of Jesus on just a few facts. These few facts are backed by so much evidence that it is extremely difficult to disagree with them.

Accounts of the Crucifixion

Crucifixion was a normal form of execution performed by the Romans at the time of Jesus’ death. Jesus’ execution by crucifixion is recorded in all four gospels (Matthew, Mark, Luke, and John). There were also a number of non-Christian sources of that time that recorded the crucifixion as well. Josephus, The Talmud, and Tacitus are the three clearest references to Jesus outside of the New Testament.

Josephus

In his writings called “The Antiquities of the Jews”, Flavius Josephus, the Jewish historian wrote:

“Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was the Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at first did not forsake him: for he appeared to them alive again on the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.”

This passage definitely lines up with the four gospels but there are scholars that believe that this passage may have been altered by Christian scribes. Schlomo Pines reconstructed this passage to look more like this:

“At this time there was a wise man who was called Jesus. And his conduct was good and he was known to be virtuous. And many people from among the Jews and other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon his discipleship. They reported that he had appeared to them three days after his crucifixion and that he was alive; accordingly, he was perhaps the messiah concerning whom the prophets have recounted wonders.”

This reconstruction is not as powerful as the first passage but still confirms the basic story of Jesus and his disciples including accounts of the crucifixion.

The Talmud

The Talmud is a collection of Jewish writings that include interpretations of the law, anecdotes, historical references, parables, and also additional information. Like the writings of Josephus the Talmud also makes mention of Jesus. In “The Babylonian Talmud” it is written as follows:

“On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, “He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Any one who can say anything in his favor, let him come forward and plead on his behalf.” But since nothing was brought forward in his favor he was hanged on the eve of the Passover!”

Like the writings of Josephus the writings in the Talmud also line up with the Gospels. There are only two main differences from the Gospels. The first is that the Talmud claims that a herald asked for any supporter of Jesus to come forward and plead on his behalf. The second is that the Talmud uses negative terms for the miracles that Jesus performed which are also in the Gospels only there they are described as miracles. These differences are minor and do not take anything away from the evidence of the crucifixion of Jesus.

Tacitus

In his writings titled “The Annals” The Roman historian Tacitus wrote:

“Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their center and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind.”

The writings of Tacitus also line up with the Gospels in support of the crucifixion of Jesus.

The Conversion of James

First in Mark 3:21, 3:31, 6:3-4, and John 7:5 it is written that Jesus’ brothers, including James, were unbelievers during his ministry. Then in 1 Corinthians 15:3-7 it is written that after Jesus had risen he had appeared to James. Subsequently, as you can read in Acts 15:12-21 and Galatians 1:19, James is later identified as a leader in the church. Not only did James convert to Christianity, he also died because of his beliefs. This is attested in both Christian and non-Christian sources (Josephus, Hegesippus, and Clement of Alexandria). James’ conversion to Christianity is extraordinary since it is based on primary evidence.

The Conversion of Paul

Paul, also known as Saul of Tarsus was known to persecute Christians before converting to Christianity himself. Skeptics are quick to comment that Paul’s conversion is no big deal because people convert from one set of beliefs to another often. However, Paul’s conversion is different because people are usually converted due to hearing the message from a secondary source, Paul’s conversion occurred because of a personal appearance of a risen Jesus. Like James, Paul’s conversion to Christianity is extraordinary since it is based on primary evidence.

Belief and Willingness to Suffer

As can be found in the book of Acts and in the writings of Clement of Rome, Polycarp, Tertullian, Origen, and Eusebius the disciples were willing to suffer and die for their belief that Jesus had risen and then appeared to them. Peter and Paul both suffered and died horrible deaths as it is written here by Tertullian:

“That Paul is beheaded has been written in their own blood. And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, when he is made fast to the cross. Then does Paul obtain a birth suited to Roman citizenship, when in Rome he springs to life again ennobled by martyrdom.”

Peter and Paul were well aware that by publicly proclaiming Jesus as risen Lord suffering and the possibility of death were inevitable. Even with the knowledge of the probable consequences they still continued to publicly proclaim Jesus which displayed their willingness to suffer and even die for the belief that Jesus rose from the dead and appeared to them.

The Empty Tomb

Jesus was publicly executed in Jerusalem, the same place where Jesus’ after death appearances and the empty tomb were first publicly proclaimed. The rise of Christianity would have never happened if Jesus’ body remained in the tomb. The Jewish authorities strongly opposed Christianity and they were willing to go to any length to suppress it. The Jews would have had an easy time doing this if they had Christ’s body. Therefore if there was a body the Jew’s would have been determined to get it in order to destroy Christianity. Anything other than an empty tomb would eliminate the case for the resurrection. According to both Christian and non-Christian sources (Matthew 28:12-13, Justin Martyr, Trypho 108, Tertullian, De Spectatulis 30) the tomb was empty.

Conclusion

This report has presented evidence to support the resurrection of Jesus using just a few facts. Many of the references that were used in this report were from non-Christian sources. By presenting the writings of non-Christians the facts can not be immediately denied because of one’s rejection of Christianity or the Bible. By presenting these facts in this way I am attempting to show evidence in support of the resurrection of Jesus without showing any bias.

The facts presented in this report provide compelling evidence for the resurrection of Jesus. The content of this report provides documentation of claims from eyewitnesses, historical writings, and the records of whose lives were changed and how they were changed after Jesus had appeared to them, risen from the dead. Now that this report has provided you with the historical records to effectively make a case in support of the resurrection of Jesus Christ you can answer the question: Is there evidence for the resurrection of Jesus?

Bibliography

_ _ _. The New Complete Works of Flavius Josephus. Trans. William Whiston. Grand Rapids, MI: Kregel Publications, 1999.

Habermas, Gary R. and Licona, Michael R. The Case for the Resurrection of JESUS. Grand Rapids, MI: Kregel Publications, 2004.
Kreeft, Peter and Tacelli, Ronald K. Handbook of Christian Apologetics. Downers Grove, IL: InterVarsity Press, 1994.
Corduan, Winfried. NO DOUBT About It – The Case for Christianity. Broadman & Holman Publishers, 1997.
_ _ _. New Men’s Devotional Bible. Grand Rapids, MI: The Zondervan Corporation, 2006. THE HOLY BIBLE, NEW INTERNATIONAL VERSION, NIV
Copyright © 1973, 1978, 1984 by International Bible Society
_ _ _. Death and resurrection of Jesus. From Wikipedia, the free encyclopedia. All text is available under the terms of the GNU Free Documentation License. (See Copyrights for details.) Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a U.S. registered 501(c)(3) tax-deductible nonprofit charity. http://en.wikipedia.org/wiki/Death_and_Resurrection_of_Jesus
Habermas, Gary R. The Truth And the Comfort of the Resurrection. http://www.garyhabermas.com/articles/decision_mag/dec_truth_comfort_res_2000-04.htm.An edited version of this article was published in Decision, vol. 41, no. 4 (April 2000), pp. 8-10
Licona, Mike. Did Jesus Rise From the Dead. http://www.risenjesus.com/

Four Attributes of God By David Buck (2/28/2008)

Four Attributes of God

Many people have misconceptions about what God is really like. It is important to know who God really is so that you do not make any assumptions as to who He is, which could lead to idolatry. It is imperative to be cautious not to think of God in our terms. Many times people make the mistake of putting limitations on God because we are finite beings and have limitations ourselves. It is essential that our thoughts of God are as true as possible; we need to know the one true triune God. Now I ask you the following questions. Do you know the one true triune God? Or, Are you guilty of creating your own God?

The only way to truly know God is to research what God has revealed about Himself in the scriptures. In this article we will review what God tells us about His wrath, love, mercy, and grace through His word, the Bible.

What is an attribute of God?

There are some 30 attributes of God that are found in the scriptures. An attribute of God is described by Dr. Wilmington as “whatever God has in any way revealed as being true of Himself”.1 Charles Ryrie describes an attribute as “qualities that are inherent to a subject. They identify, distinguish, or analyze the subject”.2

God is a God of Wrath.

The most feared attribute of God is His wrath. The word wrath occurs 198 times in the King James Version of the Bible.

What is God’s Wrath? The definition of wrath is a strong, stern, or fierce anger; a deeply resentful indignation (righteous anger).3 Psalm 7:11 say’s, “God is a righteous judge, And a God who has indignation every day.” This say’s that God is angry with the wicked on a daily basis. His wrath abides on them (John 3:36) and every time they sin they are storing up for themselves wrath that will be released on the Day of Judgment (Romans 2:5).

Paul say’s in Romans 1:18-19,

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them.”

These two verses reveal the wrath of God. Now let’s look at Romans 1:20-23 which reveals the reasons for God’s wrath.

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures.”

What are the Objects of God’s Wrath? The object of God’s wrath is man. God is exceedingly angry with man. In Romans 5:10 Paul identifies a man that is a slave to sin as God’s enemy. God sees any man that is living in sin as a child of wrath (Ephesians 3:1). In Ephesians 5:6 it say’s, “the wrath of God comes upon the sons of disobedience.”

Anyone who dies in sin and does not repent and put their trust in the Savior will not see everlasting life. Instead you will face the wrath of God. This is illustrated in John 3:36 which say’s: "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him."

What Demonstrations are there of God’s Wrath? In the Bible there are some demonstrations of God’s wrath. One of these demonstrations is the universal flood. This can be seen in Genesis 7:11-12, 21-22 which say’s:

“The floodgates of the sky were opened. The rain fell upon the earth for forty days and forty nights. All flesh that moved on the earth perished, birds and cattle and beasts and every swarming thing that swarms upon the earth, and all mankind; of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died.”

Another demonstration of God’s wrath is found in the Crucifixion of Christ. In Matthew 26:39 Jesus say’s, “let this cup pass from Me; yet not as I will, but as You will." This cup that Jesus is speaking of is the cup of God’s wrath; the cup is also a metaphor for the divine punishment of sin. Christ would become the target of untold divine wrath, as every sin that had ever been committed would be heaped on this one sinless Being!4 This statement was made by Jesus just before He was betrayed by Judas Iscariot in the garden of Gethsemane. Later in Matthew 27:50, “Jesus cried out again with a loud voice, and yielded up His spirit.” This completed the pouring out of God’s wrath on Christ for our sins.

What is the Result of God’s Wrath? The result of God’s wrath is death. This occurs when man fails to turn from sin as is illustrated in Romans 1:28-32 this will be the result of God’s wrath:

“God gave them over to a depraved mind, to do those things which are not proper, being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; {they are} gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful; and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.”

There are two deaths that are experienced by the sinful man. These are the spiritual death and the physical death. Both of these deaths are illustrated in the book of Genesis as Adam died first spiritually, “Then the eyes of both of them were opened, and they knew that they were naked” (Genesis 3:7) When Adam recognized his nakedness that indicated that he was spiritually dead. He had lost his righteousness in the eyes of the Lord. The second death of Adam, the physical death, occurs in Genesis 5:5 where it says, “So all the days that Adam lived were nine hundred and thirty years, and he died.” This was the end of Adam’s physical life.

God is Love

One of the most popular attributes of God is His love. The word love occurs 311 times in the King James Version of the Bible. This attribute is known by many but is also usually very misunderstood. God does love, but God’s love does not operate apart from His other perfections (attributes), including holiness and justice.5

What is God’s Love? Love is defined as the benevolent affection of God for His creatures, or the reverent affection due from them to God.6

What are the Objects of God’s Love? The world is the object of God’s love. This is illustrated in perhaps the most memorized verse in the entire bible, John 3:16 which say’s, "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” God loves us so much that He sent His one and only Son for our benefit only, not the benefit of Himself. He did this so that we could have eternal life through faith and repentance.

God loves the Christian. In 1 John 3:1-4 believers are identified as children of God, who are loved by God, and are also made pure by God. God also loves the church, the sinner, and Israel.

God loves His Son, Jesus Christ. This is demonstrated on many occasions throughout the Bible. John 3:35 say’s, “The Father loves the Son and has given all things into His hand.” In Matthew 3:17 God say’s, “and behold, a voice out of the heavens said, "This is My beloved Son, in whom I am well-pleased.” Then again in Matthew 17:5God said this of His Son: "This is My beloved Son, with whom I am well-pleased; listen to Him!" I don’t think that there is any doubt that the Father has great love for His one and only Son.

What Demonstrations are there of God’s Love? There are many demonstrations of God’s love displayed in the Bible. One of the most powerful pieces of scripture that display God’s love is found in 1 John 4:8-10, which say’s:

“The one who does not love does not know God, for God is love. By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son {to be} the propitiation for our sins.”

This demonstrates an enormous amount of love by God. He sent His one and only Son in to this world knowing that He would be persecuted, ridiculed, beaten, and brutally murdered so that we could be saved and have everlasting life with him in Heaven.

Another powerful demonstration of love can be found in Romans 5:6 which say’s, “Christ died for the ungodly” and then goes on to say in verse 10, “For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.”

This really shows the extent of God’s love for us. While we were helpless, ungodly, sinners, and enemies of God, Jesus gave His life for us so that we could be restored. By this act of pure love believers are saved!

What is the Result of God’s Love? There are several results of God’s love. The greatest of these results is salvation! Here we look to John 3:16 for this result which say’s, "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

All believers have been confirmed by the love of God. This is illustrated in the following verses:

In John 5:24, Jesus say’s, "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” Then in 1 John 3:14 the apostle John say’s, “We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death.” John later said, “We will know by this that we are of the truth, and will assure our heart before Him” (1 John 3:19).

God is Merciful and Gracious

God is a god of mercy and grace. The word mercy occurs 276 times in the King James Version of the Bible. The word grace occurs 170 times in the King James Version of the Bible.

What is God’s Mercy? The word mercy is defined as a disposition to be kind and forgiving or something for which to be thankful; a blessing.7 Mercy then, among other things, is not getting what we deserve, namely, hell.8 God’s mercy is not automatic. He is not obligated to save sinners, but instead chooses to do so.

There are 26 verses in Psalm 136 and in the King James Version of the bible the word mercy is used once in all 26 verses. However, there are three verses that stand out in this chapter of mercy. They describe God’s mercy towards all and are found in Psalm 136:23-25 which say’s:

“Who remembered us in our low estate: for his mercy [endureth] for ever: And hath redeemed us from our enemies: for his mercy [endureth] for ever. Who giveth food to all flesh: for his mercy [endureth] for ever.”

What is God’s Grace? The word grace is defined as a disposition to be generous or helpful, a favor rendered by one who need not do so, or a temporary immunity or exemption; a reprieve.9 Grace is unmerited favor; it is getting something we do not deserve, heaven.10 God’s grace is a free gift (Romans 3:24), that is greater than sin (Romans 5:20), and makes the believer what he is (1 Corinthians 15:10). Grace is unmerited favor; it is getting something we do not deserve.

Charles Ryrie has written this of God’s grace, “Grace is the unmerited favor of God and is the basis of our salvation, justification, election, faith, and spiritual gifts”.11

God’s grace was incarnate in Christ. In the gospel of John it is written that “grace and truth were realized through Jesus Christ” (John 1:17). This is a spectacular display of God’s grace.

An even greater display of God’s grace is found in Hebrews 2:9 which say’s, “But we do see Him who was made for a little while lower than the angels, {namely,} Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone”. This say’s that Christ became man so that He could fulfill God’s original design of dominion (Genesis 1:26) and so that He could die for man and bring salvation.12 Is there any greater display of grace than that?

What are the Objects of God’s Mercy and Grace? It is man that is the object of God’s mercy and grace. Without God being merciful and gracious, man would be damned to hell forever with no other option. However, because of God’s grace and mercy we are told in Ephesians 2:8-9 that though we deserve hell, God has provided us with a saving grace. It say’s, “For by grace you have been saved through faith; and that not of yourselves, {it is} the gift of God; not as a result of works, so that no one may boast” (Ephesians 2:8-9). It is a result of God’s grace and mercy that we have been saved!

Conclusion

The one true triune God is a God of wrath, love, mercy, and grace. It is important to notice that God’s wrath is real which makes His mercy relevant.13 Without real wrath (a real anger) God’s other attributes of long-suffering, mercy, grace, and love lose their true meaning. God’s attributes are amazing and work together flawlessly.

Although God is incomprehensible, I would like to encourage you to research God’s attributes further and get a greater understanding of who God really is and what He is like. You should have a deep desire to get to know the one true God that you as a believer are predestinated to spend an everlasting life with.

BIBLIOGRPHY

Barclay, William. The Letter to the Hebrews. 2nd edition. The Daily Study Bible. Philadelphia: Westminster, 1957.

Bruce, Frederick Fyvie. The Epistle to the Hebrews. The New International Commentary on the New Testament. Grand Rapids, Michigan: Eerdmans, 1964.

Gatiss, Lee. The Theologian. Copyright © 2005

Lawrence, John W. The Five Warnings of Hebrews. http://www.bible.org/ page.php?page_id=50. bible.org, 2007.bible.org -- All Rights Reserved

Lea, Thomas D. Hebrews & James. Holman New Testament Commentary. Nashville, Tennessee: Broadman & Holman Publishers, 1999.

Slick, Matt. http://www.carm.org/index.html.

_ _ _. Blue Letter Bible. http://blueletterbible.org/index.html.

_ _ _. New Men’s Devotional Bible. Grand Rapids, MI: The Zondervan Corporation, 2006. THE HOLY BIBLE, NEW INTERNATIONAL VERSION, NIV

Copyright © 1973, 1978, 1984 by International Bible Society


1 Willmington's Guide to the Bible by H. L. Willmington page 596

2 Basic Theology by Charles C. Ryrie Page 39

3 The American Heritage® Dictionary of the English Language

4 http://bibletools.org/index.cfm/fuseaction/Bible.show/sVerseID/24094/eVerseID/24094

5 Basic Theology by Charles C. Ryrie Page 45

6 The American Heritage® Dictionary of the English Language

7 The American Heritage® Dictionary of the English Language

8 Willmington's Guide to the Bible by H. L. Willmington page 606

9 The American Heritage® Dictionary of the English Language

10 Exploring Genesis: An Expository Commentary by John Phillips Page 82

11 Inspirational Thoughts of Thee by Arthur Bell page 291

12 http://www.bible.org/page.php?page_id=2118

13 Adapted from audio sermon by Pastor Alistair Begg, Truth For Life Radio Show