Bishop's Epistle: 2023

Saturday, December 30, 2023

The Samaritan Woman, John 4:1-10, A Commentary

¶4:1-26 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more
disciples than John (ch 3:22, 26), 2 (Though Jesus himself baptized not, but his disciples,) 3 He left Judaea, and departed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph (Gen 33:18-19; 48:22; Josh 24:32). 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans (2 Kgs 17:24; Matt 10:5; Luke 9:52-53; Acts 10:28). 10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water (Isa 12:3; 44:3; 55:1; Jer 2:13; Zech 13:1; 14:8).

¶4:1, The Pharisees had heard that Jesus made and baptized more disciples than John. The religious leaders took a close interest in John the Baptist (see ch 1:24) and then, also Jesus. What the Pharisees had heard of Jesus was untrue, at least in part. 4:2, But the disciples. ~ See ch 3:22. We are not to take from this that Jesus did not esteem water baptism as important for He did require it for one’s salvation (Mark 16:16 He that believeth and is baptized shall be saved; ... .) As a pastor in a large church would delegate the chore of baptizing to under ministers so did Jesus delegate baptizing to His disciples. 4:3, He left Judea. ~ John records the end of the early Judean ministry. This early ministry met with great success, so much so that the Jewish leaders received the report that Jesus was baptizing more disciples than John. The Evangelist seems here to indicate that this report of the Jews to their leaders was the cause of Jesus leaving Judea. Jesus was not quite ready to be the center of controversy just yet. The synoptics generally pick up the ministry of Christ at this point. 4:4-26, ~ Jesus’ discourse with the Samaritan woman at the well of Sychar. This passage contains the teaching of Living Water. There is a stream of water running through this Gospel: 1. The water changed into wine (ch2); 2. The water of the New Birth (ch3); 3. The water of Mercy at the pool of Bethesda (ch 5); 4. The Living Water (ch 4); 5. Walking on the water (ch 6); The Ceremonial pouring of the water (ch 7); 7. The water of the Pool of Siloam (ch9); 8. The water at the washing of the disciples’ feet (ch 13); 9. The water mixed with His blood from the Cross (ch 19); 10. The post resurrection appearance at the Sea of Galilee (ch 21).

Special Note:

The disciple should note here the highly covert form of the Fourth Gospel, in that there are 10 events of water and 10 is the biblical number of the works of redemption.

4:4, Needs go through Samaria. ~ The ‘need’ is in Jesus’ mission—not in geography. Christ was journeying from Judea to Galilee (S to N). Between these two places lay Samaria. Because the Jews had no dealings with the Samaritans, the usual route was to cross the Jordan River in the S, journey N on the E bank and turn back W over the river after by-passing Samaria (see v9). The reason for this tension lay in the fact that the Samaritans were of questionable blood, being a mixed race brought about by Judea’s captivity in Babylon. Also, the Samaritans had consistently demonstrated unfaithfulness to the true faith of Yahweh, even to the point of building an alternant temple and establishing an alternant line of priests. However, Jesus “Must needs go through Samaria.” 4:5, Sychar. ~ (Shechem, according to Jerome.) Located between Mt Gerizim and Mt Ebal. Site of the first altar to the LORD (YHWH) after the crossing of Jordan by Joshua. The Law of God was written on stones and planted on Mt Ebal. The Law was first established here (Deut 11:29; 27:2-26). The Ark of the Testimony was positioned between the two mountains at this site (Josh 8:30-35). The 12 tribes divided: half on Mt Gerizim, half on Mt Ebal. A blessing and a cruse was pronounced. Also, here Joseph was buried (Josh 24:32). Jesus ‘must needs’ go to Shechem to identify with all that took place there (here the Kingdom was divided between Rehaboam and Jeroboam (1 Kgs ch 12). But most importantly, He had come to assume the identity of all that spoke of Him. 4:6-8, Sixth hour. ~ (12:00 noon.) See the note on ch 1:39. A woman at the well at noon was an oddity. Wells were communal and a place of social gatherings for the village women, normally in the morning and evening. Being at the well alone, when, the women of the community were not likely to be present is an indication that this particular woman was an outcast to her town’s social circle. 4:6, Jacob’s well. ~ Mentioned nowhere else in Scripture. From a Christian perspective, the reference in John's Gospel to the well seems to hint at a deeper nuptial reading of Jesus as the Bridegroom of Israel come to reunite the divided tribes through a spiritual union with Him, the long-awaited Messiah; see St. Augustine's Tractate 15 on the Gospel of John. Also see v18 and note. 4:7, A woman. ~ Tradition has recognized this woman’s name as “Photini.” 4:9, The Jews have no dealings. ~ Jesus was readily identifiable as a Jew—perhaps His clothing. She was confused as to why a Jew would ask her, a Samaritan woman, for a drink of water. The reason for her surprise is that Jews considered Samaritan women ritually impure and were, therefore, forbidden to drink from any vessel they had handled. “For the Jews have no dealings with the Samaritans” is literally: “For the Jews do not use dishes Samaritans have used.” The following is a reading from the wisdom book of Sirach, dated 200-175 B.C., which enhances one’s understanding of Jewish national thought towards this woman, indeed her whole people:

My whole being loathes two nations,

the third is not even a people:

Those who live in Seir and Philista,

and the degenerate folk who dwell in Shechem.

Sirach 50:25-26

4:10, Gift. ~ Grk: dōrean (St’s #G1431) a gratuity, from dōron: a present, specifically a sacrifice. John uses this word only here in the Fourth Gospel. It emphasizes the grace of God through Christ. Living water. ~ Jesus continues the “water” theme He began in ch 2. (Also, see ch’s 3, 5, 6, 7, 9, 13, 19, 21.) Here the true subject is the Holy Ghost (see ch 7:37-39 and notes).

Apostolically Speaking,

Bp. J. L. Hayes, D.D.

Read more from the Bishop's commentary on the Fourth Gospel:
"The Gospel According to John, An Introduction"
https://bishopjerrylhayes.blogspot.com/2016/01/the-gospel-according-to-john.html

"Prologue To John's Gospel, 1:1-18, (Part I)"
http://bishopjerrylhayes.blogspot.com/2016/05/john-and-logos.html

"Prologue To John's Gospel, 1:1-18 (Part II)"
https://bishopjerrylhayes.blogspot.com/2016/05/prologue-to-johns-gospel-11-18-part-ii.html

"The Baptist Witnesses Of Himself, 1:19-28"
https://bishopjerrylhayes.blogspot.com/2016/05/the-baptist-witnesses-of-himself.html

"The Baptist Witnesses Of Christ, 1:29-34"
https://bishopjerrylhayes.blogspot.com/2016/05/the-baptist-witnesses-to-christ.html

"The First Disciples, 1:35-51"
https://bishopjerrylhayes.blogspot.com/2016/05/the-first-disciples.html

"The Wedding of Cana, 2:1-11"
https://bishopjerrylhayes.blogspot.com/2016/06/the-wedding-at-cana.html

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Wednesday, December 27, 2023

The One From Heaven 3:31-36

¶3:31-36 He that cometh from above is above all (Mat 28:18; ch 1: 15,
27; 3:13; 8:23; Rom 9:5)): he that is of the earth is earthly, and speaketh of the earth (1 Cor 15:47): he that cometh from heaven is above all (ch 6:33; 1 Cor 15:47; Eph 1:21; Phil 2:9). 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony (ch 3:11; 8:26; 15:15). 33 He that hath received his testimony hath set to his seal that God is true (ch 8:26; Rom 3:4; 1 John 5:10). 34 For he whom God hath sent speaketh the words of God (ch 7:16; 12:44-50; 1 John 5:10): for God giveth not the Spirit by measure unto him (ch 1:16). 35 The Father loveth the Son, and hath given all things into his hand (Matt 11:27; 28:18; Luke 10:22; ch 5:20-22; 13:3; 17:2; Heb 2:8). 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (ch 3:15-16; 1:12; 6:47; Rom 1:17; 1 John 5:10, 13).

¶3:31, He that cometh from heaven is above all. The Baptist acknowledges Jesus to be from above (see Micah 5:2). John’s testimony recognizes Christ as God, notice: ch 1:15 “he [Jesus] was before me [John the Baptist]; Matt 3:11 “he shall baptize you with the Holy Ghost.” Jesus is the baptizer of His own Spirit (see John 4:24; Eph 4:4; John 14:17, 18, 26); ch 3:28 “I [John the Baptist] am sent before him [Jesus]. See Mal 3:1 where the One the fore runner was to go before is the LORD (YHWH). ch 3:31 “he that cometh from heaven is above all.” Here Christ is acknowledged as the Almighty (Rev 1:8 and 11). 3:34, For God giveth not the Spirit by measure unto him. ~ The words of Jesus were words of Father God, because the One Spirit of the Father (Eph 4:4 cf 4:24) was resident in Christ without measure (Col 2:9-10; 2 Cor 5:19, see ch 1:14) so much so that He could say “I and my Father are one;” (ch 10:30), “he that hath seen me hath seen the Father” (ch 14:9), and “Before Abraham was, I am” (ch 8:58). 3:36, The wrath of God abideth on him. See v18 where Jesus says that if one does not believe, he or she is condemned already. As a fact of human existence, the entire race abides under the wrath of God (Rom 5:18a). One does not arrive there; one is born there (Ps 51:5). Our race is a condemned race. Christ offers us redemption from this condemnation (Rom 5:18b). If we accept Jesus (v16), we are removed from wrath and condemnation. If we don’t accept—our position does not change. We are already condemned. We abide (remain) where we are - under His wrath.

To be continued;

Apostolically Speaking,

Bp. J. L. Hayes D.D.

Sunday, December 24, 2023

The Baptist’s Final Witness To Jesus 3:22-30, A Commentary

¶3:22-30 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with
them, and baptized (ch 4:2). 23 And John also was baptizing in Aenon near to Salim (1 Sam 9:4), because there was much water there: and they came, and were baptized (Matt 3:5-6; ch 4:1-2). 24 For John was not yet cast into prison (matt 4:12; 14:3; Mark 1:14; 6:17; Luke 3:20). 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. 27 John answered and said, A man can receive nothing, except it be given him from heaven ch 19:11; 1 Cor 4:7; 2 Cor 3:5;Heb 5:4; Jas 1:7). 28 Ye yourselves bear me witness, that I said, I am not the Christ (ch 1:20, 23, 27; Luke 3:15), but that I am sent before him (Mal 3:1; Mark 1:2; Luke 1:17). 29 He that hath the bride is the bridegroom (Marr 22:2; 2 Cor 11:2; Eph 5:25-27; Rev 21:9): but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled (Song 5:1; Matt 9:15; ch 5:11; 17:13). 30 He must increase, but I must decrease (2 Sam 3:1).

¶3:22-24 In v22 Jesus is said to be baptizing, however ch 4:2 adds an editorial that it was His disciples who actually baptized as Jesus’ representatives (in His behalf). This is the best documentation concerning Jesus on baptism before the Great Commission (Matt 28:19; Mk 16:16; Lk 24:47). This is important to establish Jesus’ position on water baptism, especially so, when it is observed that the water baptism element of the Great Commission is questioned by many credible scholars. Even though, here, the N.T. records that both Jesus and John were baptizing disciples at the same time, later, after the birth of the Church (Pentecost A.D. 30) John’s disciples were required to be re-baptized in the name of Jesus (Act 19:1-7). 3:23, Aenon near Salim, ~ This area is thought to be in Samaria. Possibly about eight miles south of Scythopolis (beth-shean), west of the Jordan. There is a reference to Shalim in 1 Samuel 9:4. 3:25, A question … about purifying. ~ The Baptist’s ministry began in the region around the Qumran community; this has lead some scholars to suppose he had connection with that community. We know from the Dead Sea Scrolls that some Jews were deeply interested in achieving ceremonial purification. So, this “question about … purifying” may be an allusion to a Qumran perspective on purification vs the Baptist's view, or even the traditional Jewish one. However, the context of the question on purifying, here, is water baptism. The Jewish mikvah cleansed the physical person, making him ceremonially clean. The water baptism brought by John and Christ was for repentance and a far deeper purification. The Apostle Peter explains the difference between the Jewish mikvah and Christian baptism in 1 Peter 3:21, “,… even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ, …” I.e. the mikvah purifies the flesh, Christian baptism purifies the conscience (soul). Christian baptism has such power and authority “by the resurrection of Jesus Christ.” 3:26, Rabbi, he that was with thee beyond Jordan, … all men come to him. ~ The disciples of John knew that he had born witness concerning Jesus, and yet, out of their love for their teacher, they were envious of Jesus’ success. Human nature remains the same, even today. In the Lord’s Church one ministry sends out other ministers and wishes them well, however, when the apostolates achieve success there is too often envy, even jealousy, from the sending ministry. Far too often, we want our disciples to shine, but not brighter than us. 3:27, A man can receive nothing, except it be given him from God. ~ These words are true of both Jesus and John (and of everyone). Both had what God had given them, so there was no place for envy. 3:28, I said, I am not the Christ, but … I am sent before him. ~ Here, the Baptist is referencing what the Evangelist recored in ch 1:20-28 (v23, “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias”.). The Baptist’s statement: “I am sent before him”, references Isaiah 40:3, “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God”. The Baptist was not the Christ, but was, indeed, the forerunner of the Christ: as Yahweh proclaimed in Malachi 3:1, “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts”. It should be noted, at this point, that the One for whom the “messenger” (John the Baptist) was to prepare the way, was Yahweh; Who, in Malachi 3:1, references Himself as “me”: the single personal pronouns “my” and “me” are antecedents to “saith the LORD of hosts”. In the King James Version of the Bible when the word LORD appears in all uppercase letters it is the tetragrammaton, i.e. YHWH (the four letters that stand for the name Yahweh). Why is this point important? Because the “messenger” actually prepared the way for the Messiah (Christ), I.e. Jesus. This is an undeniable proof, not only of the pre-existence of Jesus, but, also, that the Christ of the N.T. is, in very fact, the Yahweh of the O.T. Furthermore, included in the Song of Zacharias (Lk 1:69-79), is v76, where the father of the Baptist states, “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways”. Here, Zacharias has both Isaiah 40:3 and Malachi 3:1 in view. Moreover, when speaking of the coming Christ (Messiah), the O.T. Prophet Micah writes that His existence has been from eternity; he writes it this way in Micah 5:2, “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting”. A third prophetic voice from the O.T. concerning the promised Messiah (Christ) which identifies Him as Yahweh, in human form, is Isaiah 9:6, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace”. 3:29, Friend of the bridegroom. ~ John the Baptist’s testimony: Jesus is portrayed as the Bridegroom and his disciples as the Bride. (See Matt 9:15 and the parable of Matt 22:1-14, also, see Matt 25:1-3 and Rev 18:23 - Jesus references Himself as the Bridegroom.) The theme, introduced, here, by John, is continued throughout the N.T. (Matt 22:3ff; Luke 12:36; Matt 25:1-13; Rev 19:7; 21:2, 9; 22:17). John’s reference to loosing the shoe of Christ (ch1:27) is a reference to the redemption of an inheritance and/or a bride by a kinsman (Ruth 4:6-12; see Deut 25:9-10). In the Hebrew Bible, a form of levirate (brother-in-law) marriage, called yibbum, is mentioned in Deuteronomy 25:5–10, under which the brother of a man who dies without children is permitted and encouraged to marry the widow. Either of the parties may refuse to go through with the marriage, but both must go through a ceremony, known as halizah, involving a symbolic act of renunciation of a yibbum marriage. The symbol involved is the removing of the shoe of the kinsman who refused the marriage. There is a beautiful picture of this in the story of Ruth and Boaz (Ruth 4:6-12). The next of kin to Elimelech (Naomi’s dead husband) refused to redeem the inheritance which included marriage to Ruth the Moabitess, pulled off his shoe and gave it to Boaz, who redeemed both the inheritance and Ruth. In this O.T. narrative Boaz and Ruth are a foreshadowing of Christ and the Church. When the Baptist states, in ch 1:27, that he was not worthy to unloose the shoe of Christ he was declaring that Jesus, not himself, was the true Redeemer of the inheritance (earth) and the Bride (the Church). In this sense, the Baptist would be saying that Jesus was the true Son to inherit the Messianic Kingdom and he was not worthy to take His shoe, i.e. receive the inheritance himself. It is very likely that the Evangelist takes pain to record this saying of the Baptist because of the disciples of John who were going about proclaiming him to have been the Messiah. (See Ruth 4:7 cf Amos 2:6; 8:6.) The Baptist affirmed that he was not the Bridegroom, that he could not take the shoe from the true “Kinsman Redeemer” (Deut 25:9-10). Instead, he was the “Friend of the Bridegroom”.

Apostolically Speaking,

Bp. J. L. Hayes, D.D.

Friday, December 22, 2023

Jesus and Nicodemus, 3:10-18, A Commentary

3:10, A master of Israel. Grk didaskalos (St’s #G1320) Lit. teacher: v1 has “ruler,” Grk: archōn (St’s #G758). Nicodemus should have known of the presaged national new birth. The prophets had foretold of it: Joel spoke of the outpouring of God’s Spirit as a national promise (Joel 2:28 cf Acts 2:16-21); Amos foresaw Israel’s new birth and called it the Tabernacle of David rebuilt (Amos 9:11-12 cf Acts 15:16-17); Ezeliel prophesied of Israel’s new birth through his visions of a valley of dry bones (Israel) that received new life from above (Ezek 37:1-15 cf Acts 2:1-4); Jeremiah foretold of a new covenant with the houses of Israel and Judah (Jer 31:31 cf Heb 8:6-13). Christ (the Messiah) had come to establish a New (Spiritual) Israel. He had chosen 12 apostles to replace the 12 tribes, and 70 disciples to replace the 70 elders (Sanhedrin). For further study on this point see Romans ch 11 and Galatians 6:16 cf Matthew 9:16-17. 3:11, We speak … we do know, … we have seen; …our witness. ~ This plural reference is, most likely, a reference to the combined testimony of Christ and John the Baptist which is referenced a few vv below. (See on ch 1:19-40.) Another consideration is that Jesus is speaking in the plurality of plentitude as did Yahweh in Genesis 1:26 where He said, “Let us make …”. The latter consideration would be in keeping with the parabolic manner of Christ’s teaching concerning Himself (ch 16:25). 3:13, The Son of man which is in heaven. This verse presents a few challenges, One: if ‘no man hath ascended up to heaven, but he that came down from heaven’, what about Elijah (2 Kgs ch 2) and Enoch (Gen 5:24)? Two: Most of the oldest Mss omit the last statement i.e. ‘which is in heaven’. And Three: If this final statement is allowed, the term ‘Son of man’ which indicates the humanity of Jesus, places the human Jesus in heaven and on the earth at the same moment. While it would not be biblical to assert the omnipresence of the humanity of Jesus pre-glorification, it is factual to assert that that which became human (i.e. the Word, John 1:1, 14) was/is, indeed, omnipresent. 3:14-15, As Moses lifted up the serpent. In these two vv Jesus likens Himself to the brass serpent Moses set on a pole in the wilderness (Num ch 21). The occasion was a plague of serpents that was killing the people. Jesus is, here, making the connection between the plague of serpents and the plague of sin within the human family. Moses was instructed to place a serpent of brass on a pole, so that the people, when bitten, could look on it and live. Brass is a symbol of judgement (Rev 1:5; 2:18). Jesus took the sins of the world upon Himself, thereby becoming sin (namely, the serpent, 2 Cor 5:21 cf 1:29); and judged those sins on the cross. The cross, then, was the fulfillment of Moses’ brass serpent on the pole. Thus, all who look to Jesus with true faith are delivered from the plague of sin (see v16). Lifted up. Grk ὑψωθῆναι (hypsōthēnai: first aorist passive infinitive of hupsō) lit. “be lifted up.” This is a phrase associated with the crucifixion. This Jesus-saying concerning the crucifixion is only recorded in the Fourth Gospel (ch 8:28; 12:32, 34). Jesus is, here, prophesying the nature of His death. 3:16, Gave. Lit. “given over:” such as to death (Matt 27:16). Isa 9:6 child born: Bethlehem; son given: Calvary. Although spoken before the cross, this is a proleptic statement that has post passion in view. Believeth. ~ Grk verb pisteuōn (St’s #G4100) is present tense, means: ‘he that goes on believing’. Salvation depends on holding one’s faith until the end. 3:17-18, Condemned. Grk: krinetai (St’s #G2919) Is the Grk root for judgement and condemnation. Jesus did not come to pass judgement nor to condemn a world that had judged itself by its unbelief.

Apostolically Speaking,

Bp. J. L. Hayes, D.D.

Wednesday, December 13, 2023

Nicodemus and the New Birth, A Commentary

¶3:1-8, The New Birth. ~ Jesus’ encounter with Nicodemus, the Pharisee who was a member of the Sanhedrin, produces the imperative “Ye must be born again” (v7). Here, the new birth process is outlined for the individual believer, but not that alone: also, Israel’s new birth as a nation is insisted upon. This passage must be understood in the light of Romans ch 11 where the Apostle Paul demonstrates that the commonwealth of Israel was born again as the Israel of Promise.

¶3:1, Nicodemus. This verse reveals two things about Nicodemus: 1. He was a Pharisee, a strict legalistic Jewish religious sect; 2. He was a ruler of the Jews, a member of the Sanhedrin: this council was made up of 70 members of three different groups: Elders, chief priests, and scribes. The High Priest presided over the Sanhedrin. 3:2, By night. Nicodemus was a secret disciple. However, this situation changed in that he accompanied Joseph of Arimathea in demanding the body of Jesus (from Pilate) for burial (see ch 19:38-42). 3:3-5, Born again. Grk: gennēthei anōthen (St’s #‘s G1080 & 509 respectively) Lit.: generated from above. Anōthen may mean above or again. Jesus meant “above,” Nicodemus understood “again.” Verse 3 stands in contrast to v5, in that v3 has conception in view, while v5 speaks of the actual birth. The result of v3 is “seeing” the Kingdom of God, while the result of v5 is “entering” the Kingdom of God. One is conceived by the Word of God (1 Pet 1:23), but one is born into the Kingdom through water and Spirit baptism respectively (vv5-8). See Acts 2:4, 38; 8:12-17; 10:45-47; 19:1-7; Mark 16:16; 1 Pet 3:21; Acts 22:16. 3:5, Born of water. ~ This phrase has been interpreted variously: 1. the natural birth; 2. born of the Word of God; 3. born of the Spirit; 4. born of water baptism. We will comment on all four understandings.

Natural birth. The context and the language of the passage excludes natural birth being referenced here. Such as: Jesus is responding to Nicodemus’ question, “How can a man be born when he is old?” Jesus answers by saying: “Except [unless] a man [when he is old] be born of water and Spirit, he cannot enter into the kingdom of God.” Those who attempt to force the meaning of “natural birth” are as confused as was Nicodemus.
Born of the Word of God. This interpretation is taken from the idea that “water” is a symbol of the Word of God (i.e. the Bible) and comes from the misunderstanding of Ephesians 5:26: “washing of water by the word.” However, this verse with its explanation is as follows: “That he [Jesus] might sanctify and cleans it [the Church] with the washing of water [ceremonial washing at baptism] by [instrumental] the word [Grk rhema - that spoken by the living voice: such as calling on the name of Jesus - Acts 22:16].” Those who would understand the Word of God as the water miss the meaning of the Grk rhema which excludes the written word. See the Greek scholar F. F. Bruce on Ephesians 5:26.
Born of the Spirit. If this were true the verse would read thusly: “Except a man be born of the Spirit and of the Spirit ... .” This is an unreasonable interpretation by all accounts.

This, then , leaves the fourth and only possible understanding.

Water Baptism. Grk: gennēthei ex hudato. Lit. born (generated) from the water. Ek (St’s #G1537); ek means ‘from’ or ‘out of’. Therefore, the idea is to come from the water. The image is that of water baptism by immersion. That water baptism is required for the new birth is seen in the following passages: Mark 16:16 required for salvation; Acts 2:38 remits sins (instrumental); 1 Pet 3:21 saves (instrumental).

And of the Spirit. ~ Here, Jesus speaks of the Holy Spirit (Ghost) that would be poured out on the believers at Pentecost, A.D. 30 in the city of Jerusalem (Acts 2:1-4). This New Birth, of the Holy Spirit, was prophesied about by the prophet Joel (Joel 2:28). At this point in time, Israel was born again: from a physical nation to a spiritual nation (Eph 2:12-20). This new nation is called by Paul, the Israel of God (Gal 6:16). 3:7, 11, 12, Ye. ~ The word ‘ye’ in these vv are the plural ‘you all’ and appears in the KJV as ‘ye’ so much of the time. Jesus is speaking beyond Nicodemus to the nation which Nicodemus represented (i.e. Israel). God did call Israel and planted her with His own hand as the Cultivated Olive Tree (see Jer 11:16-17 cf Rom 11:24 NKJV). Unto Israel was committed the oracles of God (Rom 3:1-3). The olive tree was ‘born again’ at Pentecost, A.D. 30 (Acts ch 2). Some did not believe and were cut out of the olive tree (Rom 3:1-3; 11:24 NKJV). But the Cultivated Olive Tree remains and fills the earth with the children of Abraham: both natural branches and the Gentiles who have been grafted into Israel. 3:8, The wind bloweth where it listeth, and thou hearest the sound thereof … so is every one that is born of the Spirit. ~ The subject is the birth of the Spirit and while Jesus is speaking concerning the nation of Israel particularly, the event of Israel’s new birth is centered in the spiritual new birth of each individual person. We see this in His words: ‘so is every one’. The Grk pneuma (St’s #G4151) is translated both as ‘wind’ and ‘Spirit’ in this verse; it has both meanings and is appropriately employed here. When this Jesus-saying is compared to the actual fulfillment of the New Birth event recorded by the Evangelist Luke (Acts 2:2-4) we read; “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” Notice the presence of the “wind” at Pentecost, and Jesus’ reference to it when addressing Nicodemus. Another meaning for the word pneuma is breath (See on St’s #4151.) In John 20:22 Jesus performs prophetic theater when He breathed on His disciples and said, “Receive ye the Holy Ghost”. The disciples did not receive the Holy Spirit at this point, but Jesus, here, gives them the promise and demonstrates how it would come: I.e. the breath of God filling, baptizing, them. The pneuma (breath, wind, Spirit) are characteristics of the New Birth about which Nicodemus is being instructed. Jesus instructed Nicodemus that being born of the Spirit was like the wind in a very particular way: one may not know were it comes from or where it goes, but all hear the sound. Speaking of hearing the sound, Jesus stated emphatically: “So is every one that is born of the Spirit”. The ‘sound’ spoken of here is the speaking in tongues that was manifest in all places and at all times where people were being born again of the Spirit (See on Acts 2:4; 8:17, 21; 10:44-46; 19:6.) Not only does John record Jesus’ announcement of the ‘sound’ of Spirit birth, the Evangelist Mark records Jesus saying “And these signs shall follow them that believe; …; they shall speak with new tongues; …” (Mk 16:17). The imagery that Jesus is purposely projecting is a paralleling spiritual birth to natural birth: in natural birth, first there is conception—so it is with spiritual birth, one is conceived by the Word of God (See on 1Pt 1:23; cf v3.); second there is the breaking of the water—so it is in spiritual birth, one is water baptized (v5); third there is the actual exiting the birth canal and the ‘sound’ cry of the new born—so it is with the spiritual birth there is the ‘sound’ of speaking in tongues of the new born (v8).

To be continued.

Apostolically Speaking

Bp. J. L. Hayes D.D.

Sunday, December 10, 2023

Discerner of Hearts, John 2:23-25; Commentary of the Fourth Gospel

¶2:23-25 Now when he was in Jerusalem at the passover, in the feast day, many believed in
his name, when they saw the miracles which he did (ch 4:45). 24 But Jesus did not commit himself unto them, because he knew all men, 25 And needed not that any should testify of man: for he knew what was in man (1 Sam 16:7; 1 Kgs 8:39; 1 Chr 28:9; Ps 33:15; 94:11; Jer 17;10; 20:12; Matt 9:4; Mark 2:8; ch 6:64; 16:13; Acts 1:24; Rev 2:33).

¶2:23, Many believed in his name. ~ Concerning the Passover, see on v13. In Hebrew thought the very essence of the person was intrinsic in the person’s name. Therefore, to believe on the name of Jesus was to wholly believe in the essence (entire nature) of Jesus. This early in Jesus’ mission, to believe in His name required at least two things: that he was of virgin birth, and that He was the promised Messiah. When they saw the miracles. ~ Miracles are great movers of people’s emotions. This group of people believed because of the miracles—but, was that enough for true faith? This group reminds us of those who would, later, follow Him for the loaves and fish (ch 6:26-35). John alone records the early ministry of Jesus in Jerusalem. This early ministry in Jerusalem may shed light on the willingness of the owners of the ass and colt to release them to the disciples in the name of the “Lord” (Mt 21:2-7), also, it may explain how a large upper room was prearranged for the Last Supper (Mk 14:13-15), three years later. The home of John Mark and his mother Mary was in Jerusalem; many believe the Last Supper was held in their home. 2:24, Jesus did not commit himself unto them, because he knew all men. ~ Cf Mathew 9:4 and ch 18:4. Jesus was/is omniscient (See ch 1:48.). Of course, the creator of mankind would know all mankind as the architect knows his edifice. John wrote of Jesus: “All things were made by him; and without him was not anything made that was made. In him was life and the life was the light of men” (ch 1:3-4). Concerning these to whom Jesus did not “commit”: He knew, though on the surface they were moved to believe on Him, they were not moved deeply enough. Beneath their shallow surface there was the unbroken ledge of rock. They were easily moved because they were not deeply moved. The eye of Christ, which looks at, and into the hearts of others sees to the very depths, and beholds even the hidden crevices unknown to the very person. He knows all. Christ saw that in the depth of their hearts their inner man did not believe—it did not commit itself to Him. Christ did not find in their depth the spiritual receptiveness, and, therefore, He could not impart His spiritual revelation. He, on His part, did not commit Himself to them. The reason why he did not commit himself to them is “that he knew all men.” He knew the ‘inconstancy’ and ‘fickleness’ of the multitude. He knew how easily they might be turned against him by the Jewish leaders, and how unsafe He would be if they should be moved to sedition and tumult. Jesus knew that Satan was primed, from the jump off, to kill Him, but His time had not yet come to die. This cautiousness on His part was prudent and an act of self-preservation.

Apostolically Speaking,

Br. J. L. Hayes, D.D.

Saturday, October 7, 2023

Letters of Constantine Concerning Nicea

Letter I

(A.D. 323 or 324) Letter of Constantine to Alexander the Bishop and Arius the Presbyter.

Synopsis: Expresses his desire for peace, his hope that they might have helped him in the Donatist troubles, his distress at finding that they, too, were in a broil, his opinion that the matters under discussion are of little moment, and what he thinks they are. He exhorts to unanimity, repeats his opinion that the matters are of little moment, mentions his “copious and constant tears,” and finally concludes.

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Alexander and Arius.

"I call that God to witness, as well I may, who is the helper of my endeavors, and the Preserver of all men, that I had a twofold reason for undertaking that duty which I have now performed. "MY design then was, first, to bring the diverse judgments formed by all nations respecting the Deity to a condition, as it were, of settled uniformity; and, secondly, to restore to health the system of the world, then suffering under the malignant power of a grievous distemper.

…

"Finding, then, that the whole of Africa was pervaded by an intolerable spirit of mad folly, through the influence of those who with heedless frivolity had presumed to rend the religion of the people into diverse sects; I was anxious to check this disorder, and could discover no other remedy equal to the occasion, except in sending some of yourselves to aid in restoring mutual harmony among the disputants, after I had removed that common enemy of mankind who had interposed his lawless sentence for the prohibition of your holy synods.

…

"I UNDERSTAND, then, that the origin of the present controversy is this. When you, Alexander, demanded of the presbyters what opinion they severally maintained respecting a certain passage in the Divine law, or rather, I should say, that you asked them something connected with an unprofitable question, then you, Arius, inconsiderately insisted on what ought never to have been conceived at all, or if conceived, should have been buried in profound silence. Hence it was that a dissension arose between you, fellowship was withdrawn, and the holy people, rent into diverse parties, no longer preserved the unity of the one body. Now, therefore, do ye both exhibit an equal degree of forbearance, and receive the advice which your fellow-servant righteously gives. What then is this advice? It was wrong in the first instance to propose such questions as these, or to reply to them when propounded. For those points of discussion which are enjoined by the authority of no law, but rather suggested by the contentious spirit which is fostered by misused leisure, even though they may be intended merely as an intellectual exercise, ought certainly to be confined to the region of our own thoughts, and not hastily produced in the popular assemblies, nor unadvisedly entrusted to the general ear. For how very few are there able either accurately to comprehend, or adequately to explain subjects so sublime and abstruse in their nature? Or, granting that one were fully competent for this, how many people will he convince? Or, who, again, in dealing with questions of such subtle nicety as these, can secure himself against a dangerous declension from the truth? It is incumbent therefore on us in these cases to be sparing of our words, lest, in case we ourselves are unable, through the feebleness of our natural faculties, to give a clear explanation of the subject before us, or, on the other hand, in case the slowness of our hearers' understandings disables them from arriving at an accurate apprehension of what we say, from one or other of these causes the people be reduced to the alternative either of blasphemy or schism.

…

"RESTORE me then my quiet days, and untroubled nights, that the joy of undimmed light, the delight of a tranquil life, may henceforth be my portion. Else must I needs mourn, with constant tears, nor shall I be able to pass the residue of my days in peace. For while the people of God, whose fellow-servant I am, are thus divided amongst themselves by an unreasonable and pernicious spirit of contention, how is it possible that I shall be able to maintain tranquillity of mind? And I will give you a proof how great my sorrow has been on this behalf. Not long since I had visited Nicomedia, and intended forthwith to proceed from that city to the East. It was while I was hastening towards you, and had already accomplished the greater part of the distance, that the news of this matter reversed my plan, that I might not be compelled to see with my own eyes that which I felt myself scarcely able even to hear. Open then for me henceforward by your unity of judgment that road to the regions of the East which your dissensions have closed against me, and permit me speedily to see yourselves and all other peoples rejoicing together, and render due acknowledgment to God in the language of praise and thanksgiving for the restoration of general concord and liberty to all.

(Preserved in Eusebius of Caesarea’s Life of Constantine 2:64–72, Gelasius of Cyzicus, 2:4, Socrates Scholasticus’ Ecclesiastical History 1:7.)

Letter II

(A.D. 325) Letter of Constantine the King, summoning the bishops to Nicæa.

Synopsis: This is translated from a Syriac manuscript which is housed in the British Museum, written in A.D. 501. The letter gives as the reason for choosing Nicæa for the Council the convenience for the European bishops and “the excellent temperature of the air.” This, if genuine, is the letter mentioned by Eusebius in his Life of Constantine.

"That there is nothing more honourable in my sight than the fear of God, I believe is manifest to every man. Now, because the Synod of Bishops at Ancyra, of Galatia, consented at first that it should be, it now seems on many accounts that it would be well for a Synod to assemble at Nicea, a city of Bithynia, both because the Bishops of Italy and the rest of the countries of Europe are coming, and also because of the excellent temperature of the air, and also because I shall be present as a spectator and participator of what is done. Wherefore I signify to you, my beloved brethren, that I earnestly wish all of yon to assemble at this city which is named, that is at Nicea. Let every one of you therefore, considering that which is best, as I before said, be diligent without any delay speedily to come, that he may be present in his own person as a spectator of what is done. God keep you, my beloved brethren."

Letter III

(From B. H. Cowper’s, Syriac Miscellanies, The Council Of Nicea. Extracts From The Codex Syriacus 38 In The Imperial Library At Paris, p.249) (A.D. 325) Letter of Constantine to the churches after the Council of Nicæa.

Synopsis: Dwells on the harmonious result, especially respecting the Easter controversy, and commends to the bishops to observe what the Council has decreed.

CONSTANTINUS AUGUSTUS, to the Churches.

"Having had full proof, in the general prosperity of the empire, how great the favor of God has been towards us, I have judged that it ought to be the first object of my endeavors, that unity of faith, sincerity of love, and community of feeling in regard to the worship of Almighty God, might be preserved among the highly favored multitude who compose the Catholic Church. And, inasmuch as this object could not be effectually and certainly secured, unless all, or at least the greater number of the bishops were to meet together, and a discussion of all particulars relating to our most holy religion to take place; for this reason as numerous an assembly as possible has been convened, at which I myself was present, as one among yourselves (and far be it from me to deny that which is my greatest joy, that I am your fellow-servant), and every question received due and full examination, until that judgment which God, who sees all things, could approve, and which tended to unity and concord, was brought to light, so that no room was left for further discussion or controversy in relation to the faith.

…

"RECEIVE, then, with all willingness this truly Divine injunction, and regard it as in truth the gift of God. For whatever is determined in the holy assemblies of the bishops is to be regarded as indicative of the Divine will. As soon, therefore, as you have communicated these proceedings to all our beloved brethren, you are bound from that time forward to adopt for yourselves, and to enjoin on others the arrangement above mentioned, and the due observance of this most sacred day; that whenever I come into the presence of your love, which I have long desired, I may have it in my power to celebrate the holy feast with you on the same day, and may rejoice with you on all accounts, when I behold the cruel power of Satan removed by Divine aid through the agency of our endeavors, while your faith, and peace, and concord everywhere flourish. God preserve you, beloved brethren.

(Preserved in Eusebius of Caesarea's Life of Constantine 3:17–20 and Socrates Scholasticus’ Ecclesiastical History 1:9)