Bishop's Epistle

Thursday, July 28, 2016

The Cleansing of the Temple

The Cleansing of the Temple John 2:13-22

(Matt 21:12-13; Mark 11:15-17; Luke 19:45-46)

¶2:13-22 And the Jews' passover (Ex 12:14; Deut 16:1; ch 5:1; 6:4; 11:55) was at hand, and Jesus went up to Jerusalem. 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting (Ex 30:11-16; Lev 5:7; matt 21:12; Mark 11:15; Luke 19:45): 15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise (Zech 14:21; Luke 2:49). 17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up (Ps 69:9). 18 Then answered the Jews and said unto him, What sign shewest thou unto us (Matt 12:38; ch 6:30), seeing that thou doest these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up (Matt 24:2; 26:61; 27:40; Mark 13:2; 14:58; 15:29; Luke 21:6; Acts 6:14). 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake of the temple of his body (1 Cor 3:16; 6:19; 2 Cor 6:16; Col 2:9; Heb 8:2). 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them (Matt 12:6; Luke 24:6-8; ch 14:26); and they believed the scripture (ch 5:39; 12:16; 20:9), and the word which Jesus had said (Rev 21:22).

vv13-22 The cleansing of the Temple. Some suppose there to be an inconsistency between the synoptics and the Fourth Gospel at this point. John places the Temple cleansing at the beginning of Jesus’ ministry, while the synoptics place it at the end (Matt 21:12-13//Mark 11:15-17//Luke 19:45-46). Both cleansings occurred during a passover season. Either John has placed it here in order to use the water-to-wine sign as a backdrop for the Temple cleansing (both have to do with purification); or, more likely, there were two cleansings: the first sanctifying the Temple for the ministry of Christ, the second sanctifying it for His sacrifice. Whatever the case, John’s purpose was served.

v13 Passover. The feast of the Jews that celebrated the night in Egypt that the death angel passed over all the first born of the Hebrews because of the shed blood of the lamb that was applied to the door post of the houses (Ex ch 12). Here, the Evangelist records the first passover of Jesus’ ministry - there were four (see 5:1; 6:4; 11:55). These four passovers give Jesus a ministry of 3 1/2 years. Only John’s Gospel lists each passover, thus, emphasizing Jesus as the Lamb of God (see ch 1:29, 35 and notes). Went up to Jerusalem. Going from Capernaum which on the shore of the Sea of Galilee at approx. 690 ft below sea level to Jerusalem at 2,500 ft above sea level is going up even though He traveled South. v14 Found in the temple those that sold oxen and sheep and doves. The priest were selling animals for sacrifice. A necessary service for urban dwellers who did not keep livestock. But the priest had gone beyond the service to acts of extortion (see Matt 21:13 where Jesus is recorded as calling these people thieves). If a lamb or any other animal was brought to the Temple to be sacrificed the priest would find some impurity in the animal so that the Temple animal would be bought. Further, the money changers were thieves in that they short changed the worshippers when they they brought their Greek and Roman coins to exchange for the Temple shekels - the only coin accepted by the Temple. v14 He made a scourge. Jesus’ response to this dishonesty of the Temple officials was a whip! Matthew and Mark record that He “overturned the tables of the money changers, and the seats of them that sold doves” (Matt 21:12). One cannot ignore the implications of this action: it was punitive. This was force. Jesus would later say “If my kingdom were of this world, then would my servants fight” (John 18:36). The Temple was His house. In His house he took part in punitive action against evil (as He had done in Heaven—Rev 12:7ff). The Apostle Paul would later refer to those who enforce the civil law, with weapons that forcefully punish (to the point of taking life), as ministers of God (Rom 13:4ff). v16 My Father’s house. Jesus did not reject the Temple. At age twelve He was found there about His Father’s business. Here, He calls the Temple His Father’s house. It would remain so until the veil is rent (Luke 23:45). v17 The zeal of thine house hath eaten me up. See Ps 69:9 in this regard. To increase the treasury the priests had become thieves. It is never acceptable to do wrong for God’s sake. The end, no matter how noble, does not justify the means. v18 What sign shewest thou. The leaders of the Temple asked for His credentials. He could have told them of Isaiah 35:4-6, which was His answer to the disciples of John the Baptist (Matt 11:3-5), or He could have quoted Malachi 3:1 “the LORD whom ye seek, shall suddenly come to his temple.” But, instead He spoke of destroying the Temple and rebuilding it in three days. v19 Destroy this temple, and in three days I will raise it up. The Jews misunderstood, which was understandable since these particular Jews were Sadducees and did not believe in the resurrection (Acts 23:8). The sign: History has produced many who have claimed to be the Savior of the World—Jesus arose from the dead to validate His claim!

Apostolically Speaking

☩ ☩ Jerry L Hayes
(Mar David Ignatius)

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

If the Bishop's ministry is a blessing to you, please consider making a monetary offering of any amount to the link given here:
https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=4EXSWA2A47ARC

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https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

Sunday, June 12, 2016

The Wedding at Cana

¶2:1-11 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there

(Josh 19:28; ch 4:46): 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her (ch 19:26), Woman, what have I to do with thee (Judg 11:12; 2 Sam 16;10; 1 Kgs 17;18; 2 Kgs 3:13; 2 Chr 35:26; Mark 1;24; 5:7;7:30; 8:20; 12:23; 13:1)? mine hour is not yet come (ch 7:6, 30; 8:20; 12:23; 13:1). 5 His mother saith unto the servants, Whatsoever he saith unto you, do it (Gen 41:55). 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece (Lev 11:33; Amos 9:13-14; Matt 7:3; 15:12; 23:25-26; Mark 7:2-4; Luke 11:38’ ch 3:25). 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9 When the ruler of the feast had tasted the water that was made wine (ch 4:46), and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him (Matt 12:46; ch 1:14; 4:12, 46; 54).

vv1-11 The sign. Grk semeiōn (St’s #G4592). The word used by the Evangelist for miracle is “sign.” The sign of water changed into wine shows Christ as the fulfillment of Jewish ceremonial cleansing, namely, the wine equals blood; six water pots being symbolic of man: six is the biblical number of man. This beginning of signs (v11). There are seven miracles of Jesus chosen by the Evangelist, which he calls “signs” for their didactic value (see the Introduction to this Gospel). In recording the events of the marriage of Cana, John introduces the theme of water that is associated with Christ so prominent in this Fourth Gospel: here, and 3:3-5; 4:4-26; 5:1-9; 6:16-26: 7:37-39; 9:1-7; 13:4-17; 19:31-37, see ch 21). there are 10 events associated with water in the Fourth Gospel: 10 is the biblical number of works of redemption. We may, indeed, call this the Johannine River of the Water of Life.

v1 Marriage. It is significant that a wedding would be chosen for the public debut of Jesus’ ministry, given the Bridegroom and Bride theme of the entire N.T. This is manifested in the following: The Kingdom of Heaven is likened to a Marriage - Matthew ch 22, the Church age is said to be a time of betrothal - 2 Corinthians 11:2 and the Consummation of the Ages is said to be a Marriage - Revelation 19:7-9. Cana. This town is west of the Sea of Galilee and North of Nazareth. It is mentioned only by John and is unknown in the O.T. unless it is the “Kanah” of Joshua 19:28. The mother of Jesus. The Evangelist never gives her name (Mary), just as he does not give his own name. The absence of any reference to Joseph throughout the earthly ministry of Christ is an indication of his death early in the life of Jesus. Also, lending itself to this conclusion is the fact that Jesus remained within the family unit until about age thirty. It is assumed this was true because he cared for His earthly family (His mother, brothers and sisters) until one of His brothers was able to take His place as the bread winner of the family. The cause of the deaths of both Joseph and the parents of John the Baptist could have been their advanced years or, not considered by most, the activity of the Roman army in that area. We know that there was much unrest among the Jews and the Romans carried out server reprisals in this very area. (See the history of Sepphoris, while only just 3 miles North of Nazareth and a major metropolis, it is not mentioned in the N.T.). v3 Wine. Grk oinos (St’s #G3631). Oinos is the Grk for the Heb original yayin (St’s #H3196) fermented wine; implies intoxication; from a root meaning to effervesce. v4 Woman. Here Jesus addresses Mary simple as “Woman.” While this is a polite address to women, it is not a common address to one’s mother. See ch 19:26 where Jesus again employs the address from the cross. This address of “woman” for His mother, was, surely, to show His detachment from familial origins and His total devotion to a greater purpose. What have I to do with thee. A common expression in Scripture, used in one of two way: 1. hostility (Judg 11:12, 2 Chr 35:21; 1 Kgs 17:18), or, 2. a denial of common interest (Hos 14:9; 2 Kgs 3:13). It is noted that demons said it of Jesus (Mark 1:24; 5:7). Mine hour. This has reference to His time of glorification: namely, His passion and resurrection (Matt 26:45; Mark 14:41; ch 12:23, 27). See, on ch 17:5 and note. Is not yet come. This Fourth Gospel has similar statements at: ch 7:6, 8, 30; 8:20. However, there was the knowledge that once this miracle was done there would be no stopping the fame of Jesus from spreading throughout Galilee, and even to Jerusalem itself. v5 Whatsoever he saith unto you, do it. Jesus, knowing His ministry would take Him to a lonely death as an enemy of the state, balked at beginning that journey; His mother, however, literally thrusts Him headlong onto His path of destiny. v6 Six waterpots of stone. Six is the biblical number for man. Both death and life (the atonement) came by man: death, through the first Adam; life by the Last Adam (Rom 5:11-19), through the Kinsman Redeemer (Lev 25:47-53). Two or three firkins. Grk metrētas (St’s #G3355). Two or three metrētas equal 20 or 30 gallons. So the amount of water in the pots was 120 - 180 gallons total. It is important to notice that both of the numbers are multiples of 12. Twelve is the biblical number of government which serves to illustrate the Messianic message intended by this “sign.” After the manner of the purifying of the Jews. Jews became ceremonially unclean during the normal activities of the day, and were cleansed by pouring water over the hands. For a lengthly feast (about 7 days) with many guests, a large amount of water was required. vv6-10 That this was fermented wine is attested to by the Grk word oinos (see v3 and note) and also by the remarks of the ruler of the feast. The disciple should note, here, some facts concerning Jesus and fermented wine: 1. Jesus, Himself, drank wine (Matt 11:18-19; Luke 7:33-34); 2. Jesus employed wine as the metaphor of the Holy Spirit (Luke 5:37); 3. Jesus employed wine as a metaphor of His blood (Luke 10:34); and 4. Jesus employed fermented wine as a metaphor of His Kingdom (Matt 9:17). v8 The governor of the feast. Master of ceremonies. v11 This beginning of miracles. First of seven: here, 4:43-45; 5:1-16; 6:1-14; 6:16-21; 9:1-2; 11:1-46. For the miracles of Jesus, John uses the Grk word sēmeiōn “sign” (St’s #G4592). By this the Evangelist wishes to draw his readers attention to the meaning of the miracles rather than the wonder of them. The “signs” are evidence of His (Jesus’) glory (see 1:14, cf Isa 35:1-2; Joel 3:18; Amos 9:13). But, more than that, the signs are teachers of the Messianic Kingdom; therefore, one is to prayerfully consider each item of the sign and what it is saying symbolically, even if covertly. In our “sign” under investigation here the following particulars say more than what appears on the surface: The inauguration of Jesus’ earthly ministry is a wedding; the connection of the water pots with the ceremonial purification of the Jews; the number of water pots being six; the capacity of the water pots being at a multiple of the number twelve; and finally, the water being made wine. The same is true of all seven “signs” of Christ earthly ministry recorded by John. Of the many miracles Jesus performed, John chose seven particular ones for particular reasons; our job is to understand them. It is the glory of God to conceal a matter, but the honor of kings is to search it out (Prov 25:2).

Apostolically Speaking

The Cleansing of the Temple, 2:13-32"

http://bishopjerrylhayes.blogspot.com/2016/07/the-cleansing-of-temple.html

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Monday, May 30, 2016

The First Disciples

The First Disciples vv35-51

(Matt 4:18-22: Mark 1:16-20; Luke 5:1-11)

¶1:35-42 Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! (ch 1:29). 37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ (ch 4:25). 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone (Matt 16:18; Mark 3:16).

v35 Two of his disciples. One is named (v40) as Andrew, the other is traditionally recognized as the apostle John, the author of this Gospel. v36 Behold the Lamb of God! See notes on v29. v39 Tenth hour. Four o-clock in the afternoon. vv40-41 He first findeth his own brother Simon. The heart of the soul winner. Before our eyes look upon foreign field let us look to our own. Andrew “first” finds his brother. Andrew is always seen as the accomplice to greatness: Here, he brings his brother Simon (Peter) to Jesus, later, he will bring to Jesus a lad with five loaves and two fish (ch 6:8-9). v41 The Messias. Messiah: the “anointed one.” This title used but twice in the Fourth Gospel: here, and 4:25 - both times spoken by others. Elsewhere the Grk Christos (Christ) is used of Jesus. Messiah is a title that designated the descendent of David who would establish political freedom for Israel. Thus, we have Nathaniel's declaration, “thou art the King of Israel” (v49). v42 Cephas. Cephas is the Aramaic word for “Stone.” the Grk word is Petros (Peter). A stone. The Grk form is Petros (Peter). Petros is masculine because it could show aggression: e.g. a stone could be thrown. Peter demonstrates such attributes. Perhaps there is a covert application (message) that can be made here between Peter (the Stone) who was given the “keys of the kingdom of heaven” (Matt 16:19) and the “stone” of Daniel 2:34-35 that “smote the image” and became a great mountain that “filled the whole earth.” If the “stone” of Daniel's prophecy represents Christ in His Church, and Peter, as the Key-Holder, represents the Church, then the connection is made.

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¶1:43-51 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me (Mark 2:14 ; Matt 8:22; Matt 9:21; Matt 19:21; Luke 9:59; John 21:19). 44 Now Philip was of Bethsaida, the city of Andrew and Peter (ch 12:2). 45 Philip findeth Nathanael, and saith unto him (ch 21:2), We have found him, of whom Moses in the law, and the prophets, did write (Gen 3:15;49:10; Deut 18:18; see Luke 243:27), Jesus of Nazareth, the son of Joseph (Matt 2:4; 10:44). 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? (ch 7:41-42.) Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! (Ps 32:2; 73:1; ch 8:39; Rom 2:28’; 9:6.) 48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree (Mic 43:4), I saw thee. 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God (vv14, 18, 34, 3:16; 20:31); thou art the King of Israel (Ex 4:22; Deut 14:1; 2 Sam 7:14; Job 1;6; 2:1; 38:7; Ps 2:7; 29:1; 89:27; Dan 3:25; Hos 11:1; Matt 14:33; 16:16; Mark 13:32; ch 12:13; 18:37). 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man (Gen 28:10-17; Dan 7:13-14; Matt 4:11; Luke 2:9, 13. 22:43; Acts 1:10).

v43 Philip. Grk: Philippos; means: fond of horses. His character traits are seen in that he finds Nathanael (thus, a soul winner), and he shows himself the practical one at the feeding of the 5,000 (ch 6:7). He was approachable (ch 12:21) by Gentiles, but recognized an order of honor within the group of disciples for he went through Andrew to introduce the Gentiles to Christ (ch12:22). Follow me. Ἀκολούθει μοι (Akolouthei moi). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples ( Mark 2:14 ; Matt 8:22; Matt 9:21 ; Matt 19:21; Luke 9:59 ; John 21:19 ). Here, this is spoken to Philip; and, then, in Matt 9:9 the same is spoken to Matthew. The words are both an invitation and a command. v44 Bethsaida. Located on the Northeast shore of the Sea of Galilee. Philip the tetrarch rebuilt Bethsaida and renamed it “Julias,” after Julia, daughter of Caesar. v45 Nathanael. Also called Bartholomew (Matt 10:3; Mark 3:18; Luke 6;14; Acts 1:13). Bartholomew means Son of Tolmai. Tolmai means to accumulate, to bank or terrance: -furrow, ridged. John is the only N.T. writer to use the name Nathanael (ch: here, vv46, 47, 48, 49; and 21:2). The name Nathanael means “given to god” which may be the reason the Evangelist used it. When John references Jesus as “the son of Joseph” he is not declaring against the virgin birth of Christ. He is only reporting Philip’s words. Most supposed Jesus to have been the son of Joseph (Luke 3:23). The disciples would have no reason to believe otherwise this early in Christ’s ministry. However, it was a very true statement from the legal viewpoint, for Jesus was the legal son of Joseph (see the genealogy of Matt 1:1-16). v46 Nazareth. Nathanael had doubts about Nazareth. See Matthew 2:23 and ch 7:52. Nazareth was an unimportant town of Galilee set about 3 miles off the main road and home to a Roman garrison. The reputation of Nazareth would have been what one would except of a military town. The name of the town was used to discredit the Christian movement (Acts 24:5). v47 Israelite ... no guile. Grk dolos (St’s #G1388) lit duplicity. Jesus is contrasting Nathanael with Jacob, the first Israelite in whom was deceit. This statement, along with the fig tree (v48) signaled a new beginning for Israel. Christ had come to establish a new Israel based upon a new character - thus, Nathanael is contrast with Jacob. Christ chose 12 disciples whom He name apostles (of which Nathanael stood as a representative) the number of government. If this observation was lost on the common people, the Sanhedrin saw it clearly - they killed Him for it. v48 Under the fig tree. The intention of Jesus here is to call attention to the Messianic peace that He was ushering in, in that the fig tree is a type of that peace for the true Israel. I saw thee. This speaks to the omniscience of Jesus (ch21:17). v49 Thou art the Son of God. This confession was first made by Nathanael; later, Peter was to confess the same (see Matt 16:16 and ch 6:69 where Peter confesses on behalf of all the disciples.). Although the title would also be used in mockery (Matt 27:40, cf 19:7) it is employed here by Nathanael in the Messianic sense of the Son of David, who would be chosen by God to be King. Thus, Nathanael connects this title with the King of Israel (see Ps 2:7; 89:27, also see ch 12:13 and note). In Mark 15:32 the religious leaders equated the title Christ (Messiah) with the “King of Israel:” “Let Christ the King of Israel descend now from the cross, that we may see and believe.” v51 You ... ye. Both “you” and “ye” are plural. Jesus is no longer speaking to Nathanael alone. In the KJV “ye” is always the plural “you all.” Angels ascending and descending. This is a allusion to Jacob’s vision of the ladder and Bethel (the house of God, Gen 28:12-22). Since Bethel means “House of God” or “Dwelling Place of God,” this is a reference to v14 where John tells his readers that the Word (i.e. God, see v1) pitched His tent among men.

Apostolically Speaking

The Cleansing of the Temple, 2:13-32"

http://bishopjerrylhayes.blogspot.com/2016/07/the-cleansing-of-temple.html

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Saturday, May 28, 2016

The Baptist Witnesses of Christ

Commentary On The Fourth Gospel ch 1. vv29-34

¶1:29-34 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God (Ex 12:3; ch 1:36; Acts 8:32; 1 Pet 1:19), which taketh away the sin of the world (Isa 53:7; 1 Cor 15:3; Gal 1:4; Heb 1:3; 2:17; 9:28; 1 Pet 2:24; 3:18; 1 John 2:2; 3:5; Rev 1:5; 5:7; 17:14). 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me (ch 1:15, 17; Matt 3:11; Mark 1:17; Luke 3:16). 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water (Mal 3:1; Matt 3:16; Luke 1:17, 76, 79; 3:3-4). 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him (Matt 3:16; Mark 1:10; ch 5:32). 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending (Song 5:2; Isa 11:2; Mark 1:10; Luke 3:21-22), and remaining on him, the same is he which baptizeth with the Holy Ghost (Isa 42:1; Matt 3:11; Mark 1:18; Luke 3;16; Acts 2:4; 10:44) . 34 And I saw, and bare record that this is the Son of God (Isa 42:1; Matt 3:17; Mark 1:11; Luke 9:35).

v29 Behold the Lamb of God. The expression “Lamb of God” is particular to the Apostle John and is only found here and v36 in the entire Bible. The Baptist’s reference is to the Paschal Lamb (Ex ch 12) which suffered for the sins of the people (Isa 53:7-10). See, also, 1 Cor 5:7. Taketh away the sin of the world. Here John references the Scape Goat which bore the sins of the people away to an uninhabitable place (Lev16:8-26). The phrase “taketh away” is the Grk airōn (St’s #G142) and is better translated as “beareth away.” The verb airon is present tense and indicates an action presently in process. The disciple should consider that the high priest would lay his hands upon the head of the the lamb to be slain and also upon the head of the lamb that was to be released into the wilderness as the Scape Goat (both animals represent but one sacrifice). By this act the priest symbolically transferred the sins of the people onto the heads of the two animals. As stated, both the Sacrificial Lamb and the Scape Goat represented but one sacrifice: the Scape Goat represented the resurrection of the slain lamb, and, thereby, presaged the resurrection of Jesus. The Scape Goat was released into the wilderness (literally bearing the sins away—see Lev 16:8-26). It must be mentioned that immediately after John’s proclamation Jesus went into the wilderness (Matt 4:1). And, yet, on a deeper and more profound level the following is noticed: John, being, himself a true priest whose office was to serve at the altar in the temple as did his father, Zacharias, was the fulfillment of the established OT figure of the priest receiving the sins of the people and transferring them to the head of the Lamb, and then the Lamb being slain in behalf of the people. Here the actual has happened: all the people had come to John to be baptist, thus bringing to him their sins, and not theirs only but the sins of the whole of mankind back to Adam, for the sins of man had only been rolled ahead year by year until now. Now, all the people come to the priest (John, the son of Zackarias) and deposit with him their sins and the sins of all their fathers. Now John, the priest, lays hands on the Lamb (Christ) and transfers the sin of the world onto the Carpenter from Nazareth. So, then, when John stated “Behold the Lamb of God that beareth way the sin of the world” it was really true. the Baptist’s intent seems to be “the Lamb” in general, which recalls the blood sacrifices of the OT which all presaged Jesus *see Isa 53:7; Jer 11:19; and Gen 22:8). This statement of John the Baptist demonstrates a progression in revelation as to the application: e.g. first a sacrifice for the individual (Gen ch 4), and later the revelation included the entire nation on the Day of Atonement (Lev ch 16), now, here, the Baptist has the revelation of the broadening of the sacrifice’s efficacy to include the entire world. v30 He was before me. The Baptist, here, speaks of the preexistence of Christ. The disciple should see v15 and notes there. v31 I knew him not. Perhaps John is saying that he did not know who Jesus was until this point; which seems unlikely, to many, being they were cousins (Luke 1:36). But some point to the fact that John “was in the deserts till the day of his showing unto Israel” (Luke 1:80) to indicate the possibility of the two having never met. The other understanding is that John did not know who the Messiah was until this event. However, not to be ignored is the fact that John’s parents had, indeed, received the revelation that Mary’s baby was the Messiah (see Luke 1:41-45 and 68-69). One would think that Elisabeth and Zacharias would have passed this information on to their son; unless, both parents died while John was still very young (they were both advanced in years when John was born [Luke 1:36, see v18]). If, because of this, John was raised in the desert, possibly in the community of Essenes at Qumran (Luke 1:80), it is possible that he neither knew Jesus personally, nor knew that He was the promised Messiah. Therefore am I come baptizing with water. John’s mission of baptism “for the remission of sins” was the venue from which the Messiah would be manifested to Israel (cf Jesus’ words at Matt 3:15, “And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.”). Manifest. Grk phanerōthē (St’s #G5319) means: to render apparent - manifestly declare - to trout out. vv32-33 I saw the Spirit descending ... like a dove. The purpose of Jesus’ baptism was not to remit Jesus’ sins - for He had none (2 Cor 5:21); neither were the events of the baptism to prove the Trinity. The sole purpose of the manifestation of the Spirit as a dove which descended upon Jesus was to verify Jesus’ identity as the Christ (Messiah) to the Baptist. Dove. In both Testaments the dove is seen as a symbol of new life. Gen 8:8, new life on the earth after the flood; here, New Life is the Spirit of God. Clement of Alexandria (A.D. 150-215) lists the dove as one of the acceptable symbols for a Christian person’s signet ring. It abode. Grk emeinen (St’s #G3306). Here is John’s first use of a word that is significant in his Gospel: showing the permanency of the relationship between the Spirit - Jesus - and the Christian (see ch 15:11; 1 John 2:24; 1 John 3:9). Also, see ch 6:12-13 where the verb is used for the klasmata (fragments) from the feeding of the 5,000, showing a strong Eucharistic reference. Baptizeth with the Holy Ghost. The Baptist informs his hears that it is Jesus who gives the Holy Spirit (see ch 14:16-18 and notes there). The Holy Spirit is the Spirit of Christ (Col 1:27, see Acts 16:6 cf to v7 [The Greek New Testament, UBS 4th edition, Nestle-Aland 27th edition]; and Phil 1:19).

Apostolically Speaking

The Cleansing of the Temple, 2:13-32"

http://bishopjerrylhayes.blogspot.com/2016/07/the-cleansing-of-temple.html

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Friday, May 27, 2016

The Baptist Witnesses of Himself

The witness of John the Baptist to himself, vv19-28.

¶1:19-28 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? (Matt 3:1-12; Mark 1:1-8; Luke 3:1-18; ch 5:33). 20 And he confessed, and denied not; but confessed, I am not the Christ (Luke 3:15; ch 3:28; Acts 13:25). 21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. (Deut 18:15; 2 Kgs 2:11; Mal 3:1-3; Matt 11:14; 17;11-13 Mark 9:13; Acts 3:32). 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias (Isa 40:3;Matt 3:3; Mark 1:2; Luke 3:4). 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? (Ezek 36:25; Zech 13:1; Matt 16:14). 26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; (Matt 3:11; Mark 1:7-8; Luke 3;16; Acts 13:25). 27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose (Acts 19:4). 28 These things were done in Bethabara beyond Jordan, where John was baptizing (Judg 7:24; ch 10:40).

v19 The Jews. John employs the term “Jews” to indicate the rulers, not the common people. Levites. Descendants of the tribe of Levi who were assigned to specific duties in connection with the Tabernacle and Temple (Num 3:17-37). They had teaching responsibilities (2 Chr 35:3; Neh 8:7-9). Both the Levites and the priest came to investigate John the Baptist concerning unauthorized teaching. (John was of the family of Aaron [Luke 1:5] whose ministry should have been conducted in the temple. He had deserted the temple system and ministered in the wilderness: this presaged the coming Messianic Kingdom.) v20 The Christ. Grk Christos (St’s #G5547), the Grk word for Messiah. Both words mean: “the anointed one.” v21 No. John had come to give testimony of Christ. The committee kept asking the Baptist questions about himself — his answers became more terse. E.g. “I am not the Christ” (v20), “I am not” (here, when asked if he was Elijah), and “No,” (here, when asked if he was “that prophet”). The Jews were expecting the appearance of various persons to signal the coming of the Messiah. John denied that he was the Messiah or Elijah who was to come before the Day of the LORD (Mal 4:5). Jesus is to correct John’s opinion of himself by stating clearly that he indeed was Elijah who was to come (Matt 11:14-17; 17:10-13). John was aware (conscious) of his mission to introduce the Messiah (ch1:29-34), but was obviously unconscious that he was the reincarnation of Elijah: cf Matt 11:14. v23 I am the voice of one crying in the wilderness, Make straight the way of the Lord. John applies the prophecy of Isaiah 40:3 to himself. The “way” was to be made “straight” for Yahweh (see Isa 40:3 the word “LORD” in this passage is YHWH, Yahweh). It is clear that John the Baptist recognized the Messiah as Yahweh (see Micah 5:2). The Essenes of Qumran, who produced the Dead Sea Scrolls, applied the same prophecy to themselves, which has prompted many to assume the Baptist to have been connected to this group. v24 Pharisees. A conservative religious party who probed deeper than most into religious re- quirements of the Law. They were the doctors and scribes of the Law. (v19). Jesus had little good to say concerning this group. They were pronged to self-righteousness and hypocrisy. In the end many Pharisees became disciples of Christ (Acts 15:5). v25 Why baptizest thou then. Baptism, while not unfamiliar, was not common and marked a national renewal to faith. Clearly in the mind of John’s questioners the act of water baptism was signaling a change in national direction which they associated with the Messiah. That prophet. This is a reference to the promised coming prophet like unto Moses (Deut 18:15,18). v26 I baptize with water. The synoptics add the Baptist’s words concerning Spirit baptism. The emphasis here, however, is water because John’s emphases is purification. There is a symbolic river of the Water of Life running through this Gospel, beginning at this verse (see ch 2:1-12; 3:3-5; 4:4-26; 5:1-19; 6:16-26: 7:37-39; 9:1-7: 13:4-17:19:31-37: ch 21). v27 Whose shoe’s latchet I am not worthy to unloose. Cf Matt 11:11. This task is fit only for a slave. The disciple may perform many tasks for his Rabbi, but this one was expressly excluded. On an entirely different level there may be a veiled hint to the law of inheritance: where if the one to inherit rejected the inheritance he was to remove his shoe and give it to the next person in the line of inheritance. 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.) v28 Bethabara beyond Jordan. The exact site is unknown, but it is east of the Jordan River. Grk Bēthabara (St’s 962) means: “Ferry house.” We may assume from the name that it was an established place for crossing the Jordan River and was, therefore, very public; thus, it was an apt place for John to baptize.

Apostolically Speaking

The Cleansing of the Temple, 2:13-32"

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Thursday, May 26, 2016

Prologue To John's Gospel 1:1-18 (Part II)

¶1:6-18 There was a man sent from God, whose name was John (Mal 3:1; Matt 3:1; Mark 1:4; Luke 3:2-3; ch 1:33). 7 The same came for a witness, to bear witness of the Light, that all men through him might believe (ch 1:13,34; 5:33; Acts 19:4). 8 He was not that Light, but was sent to bear witness of that Light (ch 5:35). 9 That was the true Light, which lighteth every man that cometh into the world (Isa 49:6; ch 1:4; 3:19; 8:12; 9:39; 12:46; 1 John 2:8). 10 He was in the world, and the world was made by him, and the world knew him not (ch 3:1; Heb 1:2; 11:3). 11 He came unto his own, and his own received him not (Luke 19:14; ch 6:41; Acts 3:26). 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: (Isa 56:5; Acts 16:31; 20:16; Rom 8:15; 10:13; Gal 3:26; 2 Pet 1:4; 1 John 3:1.) 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (ch 3:3-6; Jas 1:18; 1 Pet 1:23.) 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (Ex 16:10; 24:17; 25:8-9; 33:22; 34:6; Isa 40:54; 60:1; Ezek 43:7; Joel 4:17; Hab 2:4; Matt 1:16, 20; 17:2; Luke 1:31, 35; 2:7; ch 2:11; 11:40; Rom 1:3; Gal 4:4; Col 1:19; 2: 3, 9; Heb 2:11, 14; 16:17; 2 Pet 1:17; 1 John 1:2; 4:2; 2 John 1:7.) 15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. (ch 1:30;3:27-32. / Matt 3:11; Mark 1:7; ch 3:16. / Col 1:17.) 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ. (Ex 20:1; 31:18; 34:28; ch 7:19; 8:32.) 18 No man hath seen God at any time, the only begotten Son [or: “the only (uniquely) begotten God:” NKJVmg; RSVmg; NREV; ESV; NSAB; NIV (TNIV); NEBmg; NJBmg; NAB; NLT; HCSBmg;], which is in the bosom of the Father, he hath declared him. (Ex 33:20; Judg 13:21-22; ch 5:37; 6:46; 1 Tim 6:16; 1 John 4:9, 12.)

v6 A man sent from God. Compare Mal 4:5. The prophet Malachi promised the Coming of Elijah to prepare the way for the Messiah (see Luke 1:41, 76). Jesus said this one was John the Baptist (Matt 11:14; Mark 1:2). John. In the Fourth Gospel the name “John” always references John the Baptist. v7 for a witness, to bear witness. John’s only mission was to testify to Jesus (ch 10:41). “Witness” is an important element of the Gospel. The Grk noun for “witness” or “testimony” i.e. marturia (St’s #G3141) is used 14 times by the Evangelist ( ch 1:7, 19; 3:11, 32, 33; 5:31, 32, 34, 36; 8:13, 14, 17; 19:35; 21:24.), in Matt not at all, in Mark 3 times (Mark 14:55, 56, 59), in Luke once (Luke 22:71); the verb “testify” John uses 33 times: it is found only in Matthew and Luke and not at all in Mark. Through this emphasis the Apostle John declares that the information about Jesus is amply attested to. (See v31 and note.) Of the Light. The author has introduced the logos (word) in verse 1, and here the phōs (light). He introduces Jesus as the desired goal of both the Western and Eastern thought; namely, the West sought for the logos while the East sought for phōs. The Fourth Gospel presents Jesus as the fulfillment of both longings. That men through him might believe. God’s people were not to believe IN John the Baptist (see Acts 18:26-28 and 19:1-7 and note there concerning the disciples of John the Baptist), but THROUGH him. Similarly the Evangelist’s purpose is to draw men and women to Christ (ch 20:31). John uses the Grk pisteuō (believe) 98 times. v9 The true Light. Yahweh is the Light (Ps 27:1; 1 John 1:5) which became Jesus (Isa 42:6; ch 8:12). The Evangelist is speaking of the Incarnation of Christ, which is the Light of every man. An inner light to discern right from wrong–beauty from ugly (Rom 2:14-16). This “Light” is the image that judges all men who come into the world, even those who have never heard the gospel. One should see Rom 2:14 where the Gentiles that have not the written moral law yet have the natural law (light) that has come from God to all men. It is this light that will judge all. World. Grk kosmos (St’s #2889), is an important word for the Apostle John: he uses it 78 times in this Gospel alone and 24 times in his letters (only 47 times and all of Paul’s writings). The word kosmos can mean universe, earth, the people on earth, most people, people opposed to God, or the human system opposed to God. John emphasizes the word by repetition, and moves from one meaning to another without explanation (see ch 17:5, 14, 15 and notes there). v11 His own ... his own. The rejected Messiah. Cf Isa 53:3ff). The word “own” is the Grk idios (St’s #G2398); it is used twice in this verse with a somewhat different meaning each time. E.g. the first (idia) is neuter and means the nation of Israel (as to the “things” of the nation: Judaism, temple, the culture, the city of Jerusalem, etc.); the second (idioi) is masculine and means the people. He was their King - what He came to belonged to Him - but the people of His Kingdom rejected Him, He came to His own things and His iwn people rejected Him. (See Matt 11:38//Mark 12:7//Luke 20:14.) v12 But as many as receive him. He was not rejected by all: “A remnant according to the election of grace” received Him as their Messiah. (See Rom 1:5, 7.) Power to become the sons of God. “Power” is the Grk exousian (St’s #G1849), means authority. Receiving Christ as the Messiah does not make one a son of God in and of itself. Such a one has earned the “right” or “privilege” to continue on to become a son of God. See Chapter 3:1-8 and notes, where the new birth process is investigated. (See on chapter 12:42-43.) v13 Born, not of blood. Not a physical, but spiritual birth. (See Chapter 3:1-8; 1 Peter 1:23.) v14 The Word was made flesh. See Luke 1:26-38 where Mary is impregnated by the Word (spoken, the rhēma) of God (v38) brought by the angel Gabriel. Mary conceived AFTER her consent to the announcement of the messenger of God. There is not a second god becoming flesh here, but a creative act of Yahweh speaking His Word, (the rhēma) which is His own essence, into the womb of a woman so that “it” (see ch 1:2-3 and note there) was “made” Grk egeneto (St’s #G1096 from ginimai, to cause to be gen-erate) - the Word of God underwent generation; the Word of God became married (wedded) to flesh. The Word for flesh (sarx, St’s #G4561) is an almost crude word (the flesh having the skin removed) used to emphasize the humanity of Christ. And dwelt among us. Dwelt: Grk eskēnōsen (St’s #G4637) means “to tent,” or to “encamp” – as Yahweh did in the Tabernacle in the wilderness, which itself was a type of Jesus (See Hebrews ch 9 and Ex ch’s 25-40. See especially Ex 25:8 compared to here.). The Incarnation is taught here. We beheld his glory. John is recalling Moses’ Tabernacle in this verse with the “tabernacling” of the previous phrase. The “glory” manifested in Jesus (the miracles, the illuminating teachings, most in John’s mind here is the transfiguration on the Mount—see like statement from 2 Pet 1:16) recalls the glory as the light that dwelt over the Mercyseat above the Ark of the Covenant (Ex 25: 22). Grace and truth. Corresponding Heb terms are (unfailing) love and faithfulness (Ps 26:3; Prov 16:6). Grace is a significant Christian concept (Gal 1:3; Eph 1:2), though John does not use the word after the prologue (vv1-18). Truth. Grk alatheia (St’s #G225) is used in this gospel 25 times relating closely to Jesus who is the Truth (14:6). The word “Truth” continues the recalling of the Tabernacle of Moses where the curtain upon entering the Holy Place is called “Truth” by the Rabbis. v15 Cried. Grk legōn (St’s #G3004) extended harangue - ranting. For he was before me. The preexistence of Jesus before John the Baptist was not as a created or begotten being (see note on Col 1:15), but as Yahweh Himself (see Phil 2:5 ff; ch 1:1; 8:58; 10: 10; 14: 8-9). Cf Micah 5:2, i.e. the Messiah was to be the Eternal One. v16 His fulness. Jesus had come to fulfill all the shadows and figures of the Hebrew Scriptures. Have all we receive. The Christian has received the benefit of the fulfillment of the Old Testament types and shadows in Christ. The person of Jesus brought the blessings of covenant relationship from misty figures to living reality. Grace for Grace. καὶ χάριν ἀντὶ χάριτος· (kai charin anti charitos); English: “and grace for grace.” Notice the word “anti.” Here, “anti” does not refer to a replacement but to an accompaniment. Therefore, “anti” is a word of COMPARISON. In Ephesians 5 Paul uses “anti” to teach how a man and wife are TYPED to Christ and the Church. One grace, then, does not replace another grace. The graces (gifts) of God compliment and compound one another. See the book of Hebrews where the graces of the New Covenant are contrast with the graces of the Old Covenant. The key word in Hebrews is “better” (Heb 1:4; 6:9; 7:7, 19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24). v17 Law: Produces knowledge of sin (cf Rom 2:12; 7:7ff); Truth: Necessitated the cross (cf 1 John 3:5 and note); Grace: Produced forgiveness (cf Eph 2:8-9). v18 No man hath seen God at anytime. God is an invisible Spirit (see Col 1:15; John 4:24). He has appeared in the Old Testament through theophanies (Ex 3:2 the burning bush; the angel of the LORD, Gen 16:7, 9; 18:1-33; 32:24-30; Etc.). In the New Testament, God is visible in Christ. The only begotten Son, which is in the bosom of the Father, he hath declared him. This verse reveals an important theme of John’s Gospel, namely, the manifestation of the Mighty God in Christ. The best early manuscripts read: “θεὸν οὐδεὶς ἑώρακεν πώποτε: μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. Here John calls Jesus “monogenēs theos” English: “only (uniquely) begotten God.” Thereby, declaring that in the process of the Incarnation, Yahweh underwent generation, thus becoming His own Son.

Apostolically Speaking

The Cleansing of the Temple, 2:13-32"

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