Category: Mining the Scriptures

Zacharias and Elizabeth were childless and older (1:18), but had received a promise from the angel Gabriel that they would have a son who would “make ready a people prepared for the Lord” (1:17). This child was named John (John the Baptist).

Zacharias, incredulous, asked for a sign, showing a lack of faith in the angel’s promise. The sign was punishment for his unbelief, he was struck mute until the promise was fulfilled.

God fulfilled his promise to Zacharias and Elizabeth (as He is always just and faithful to do), and Elizabeth conceived. She hid herself for the first 5 months of her pregnancy, and her words of rejoicing are interesting, saying that the Lord had taken “away my reproach among people” (25). To be barren was a great burden and shame for her. How wonderful for her to be granted a son with such an important part to play in God’s great scheme of redemption for mankind (cf. Luke 7:28).

Our text describes a group of men called “magi,” or wise men, from the east who had observed astronomically a sign which led them to believe the King of the Jews had been born. We can only speculate concerning the nature of that star. It is evident that the sign convinced both these wise men and Herod the Great that the promised Messiah had come.

Herod was a usurper of the throne of Judah, and no doubt this event caused him great anxiety. He was “troubled, and all Jerusalem with him” (3). This was the first, but not the last time that the Savior would experience the opposition of men who were more concerned with their status than with the truth.

The place of Jesus’ birth was predicted by Micah (5:2). It was Bethlehem of Judea, the home town of Jesus’ earthly father Joseph. Herod’s inquiry of the scribes was for the purpose of locating and killing the child he perceived to be his rival (cf. 2:13).

In his salutation to the seven churches of Asia, identified by name in chapters 2 & 3, he pronounces blessings upon them from the Father “Him who is and who was and who is to come”, the Holy Spirit “the seven Spirits who are before His throne”, and the Son “the firstborn from the dead.”

(Note: some believe the phrase “seven Spirits” refers to the spirits of the seven churches, but it seems the context is referring to each person of the Godhead, in turn. As such, the number seven would have symbolic significance as a reference to the Holy Spirit).

Regardless, John affirms Jesus as our Lord and Savior (6), and promises His second coming (7). The central theme of the book is our victory through the power of God. He is the “Alpha and the Omega, the Beginning and the End… who is and was and who is to come, the Almighty” (8).

John had an important and urgent message to share with the elect lady and her children. As such, he wrote this short epistle to warn of the deceivers who would lead them to forfeit their reward.

However, in the final few lines of his letter, he wrote of a preference to communicate with them “face to face.” Letters could not adequately express either his love for them, or the urgency of his warnings.

Each of us know the truth of Paul’s words. We read fondly the letters of love and devotion sent my family and friends. However, our “joy” is full when we see them in the flesh.

Too, the electronic correspondence of our generation is a pale facsimile of personal communication. “LOL” is an inadequate imitation of the laughter and love we share when we are together. Speaking “face to face” is the better way.

Jude describes the false teachers he warns about as individuals who are severely lacking in character. This is characteristic of the self-willed. First, they grumble and complain. This shows a lack of respect for authority. They are governed by their own lusts. This indicates selfishness and a love of sin. They use flattery to gain advantage, which indicates a deceitful spirit.

These evil individuals had been predicted by the Lord’s apostles. One example of this is found in Acts 20:28-30, in the warning Paul gave to the Ephesian elders at Miletus.

The overriding characteristic of these men was their sensuality. It seems that both Jude and Peter (2 Peter 2) refer to men that are either similar to, or perhaps are the originators of what would become known as Gnosticism. Regardless, the pursuit of carnal passion is always troublesome and divisive, and must be warned against with regularity.

The first three gospels are known as synoptic. The term is defined: “of or forming a general outline or synopsis.” Each of these gospels contain a generally chronological snapshot of the life of our Lord. They are not exhaustive. Though similar, they are written from different perspectives. As would be expected, they emphasize different aspects of Jesus’ life, ministry and teaching.

It would be improper to refer to the gospels as either biographies or histories, though there are elements of each in all four of the books. Too often the works are criticized because they do not make a formal and verifiable effort to document the life of the Lord. Such attacks are unfair in imposing modern standards upon ancient writings, and in failing to recognize the theological motivations of the writers. As John wrote in John 20:30-31, “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.”

Continue reading “The Gospel of Mark (Witness of the Christ)” →

In John’s opening words, he affirmed himself to be an eyewitness of the resurrected Christ, and that His resurrection is the basis of his readers’ standing with God. As Paul wrote, the gospel is “the power of God to salvation” (Romans 1:16).

In verse 4 he states, “And these things we write to you that your joy may be full.” Actually, manuscript authorities differ on whether the word is “our” or “your.”

If “our”, the apostle would have reference either to himself (as he used the editorial “we” to begin the epistle (cf. vs. 1), or to the common joy both he and the readers would experience through the reality of their fellowship in Christ. If “your”, the meaning would be the same, but directed to his readers alone.

Regardless, our contemplation of the redemptive acts of Jesus brings great joy to our lives as Christians. Because we believe in Him, we have fellowship together, and the hope of heaven. There is no greater source of joy available to us!

Peter here affirms (beginning with verse 16) that the gospel concerning the Christ was confirmed by God Himself. Though such confirmations came on multiple occasions, Peter here directly refers to the transfiguration of Jesus, as recorded in Matthew 17:1-9. Peter was an eyewitness of that event, and affirms that it is a confirmation of the fact that the messianic prophecies of the Old Testament are realized in Jesus of Nazareth.

At this point he makes a greater application. All scripture is derived from God. The Bible does not have its origin with men. It is not a product of any man’s will, but has its genesis with God (cf. 2 Timothy 3:16-17). As such, no man has the right to ignore it, nor can he alter it with impunity. Instead, “you do well to heed” (vs. 19). It is described as our illumination in darkness. As the great prophet Jeremiah proclaimed, “O Lord, I know the way of man is not in himself; it is not in man who walks to direct his own steps” (Jeremiah 10:23).

Peter’s first epistle was addressed to “the pilgrims of the Dispersion” in the region of Asia Minor. The term “Dispersion” (diaspora) means “a scattering.” It is used three times in the New Testament. In John 7:35 and James 1:1, it seems to be used to refer to Jews (in James, Jewish believers). However, there is little indication of this in 1 Peter, where it seems that Peter’s primary audience is Gentile (cf. 1 Peter 4:3-4).

The second verse refers to them as “the elect.” This choosing was accomplished by God’s foreknowledge and grace, resulting in their sanctification and salvation. So, in this instance, Peter seems to be referring to Christians who were scattered among the gentiles in the region of Asia Minor.

It was important for those Christians to consider themselves in, but not of the world around them. They were “pilgrims” (strangers, sojourners). The same is true of us today. We may live in the world, but we are to be and act differently from it! (cf. 1 Peter 2:9-10).
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As James indicated in the previous verses, we deceive ourselves if we blame God for the evil that exists among us. Because of who He is, God is capable only of good. He is eminently righteous. He gives us every good and perfect gift. The designation James uses here, the “Father of lights”, is found only here. Light is often contrasted with darkness in scripture, as an illustration of good versus evil. God authors only that which is luminescent — only good. “…God is light and in Him is no darkness at all” (1 John 1:5).

An example of His goodness is His determination in man’s redemption. It was God’s will to bring about reconciliation with man. This is accomplished through the “word of truth.” As Paul wrote, the gospel is the “…power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Romans 1:16).

The benefits of His grace make Christians “a kind of firstfruits.” As Paul wrote, “that we who first trusted in Christ should be to the praise of His glory” (Ephesians 1:12). God is worthy of praise alone!

The writer here sounds a warning concerning a possibility that many religious people today deny. It is possible for a Christian to sufficiently lose his faith in God as to be described as departing from Him. This warning (and the very need for it) denies the Calvinists view that a child of God cannot sin as to be lost. The Hebrew writer says he can, and the warning indicates that some do!

So, how do we avoid losing our faith? “Beware!” The first step is to acknowledge the possibility. “Exhort one another daily.” This phrase points out the important responsibility each Christian has to edify and encourage his brothers and sisters in Christ. (See also Hebrews 10:24-25 to note the importance of our assemblies in delivering such exhortations). “While it is called ‘Today’” indicates an urgency the writer wishes to impart to his exhortation.

Steadfastness is necessary to enjoy the fruits of being “partakers of Christ.” Only those who continue their faithful service to God “to the end” will enjoy the fruits of their labor.

In verses 5-9, Paul gives Titus a list of qualifications to ensure that qualified men serve as elders. The reason such qualified men are needed for oversight is given in verses 10-14 — the multitude of ungodly individuals who teach error and subvert the faith of the vulnerable. As Paul said, “whose mouths must be stopped.” It seems that Titus too, as an evangelist, was to be occupied in this defense of truth.

In every culture, time and community there will be men whose influence will destroy the faith of others. The particular brand of error of which Paul warned Titus, that of libertinism (“evil beasts, lazy gluttons”), is as prevalent today as it was then and there.

Doctrinal error and sinful practices must be rebuked. And as indicated by Paul, at times that rebuke must be sharp. Men are needed, especially in the eldership, who can discern truth from the commandments of men — and “by sound doctrine” (vs. 9) both rebuke the false teacher, and warn God’s people who would be led astray.
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This text contains an admonition from the apostle to the young evangelist to be faithful to the word of God. While this is certainly an important aspect of the preacher’s work, it is equally applicable to every Christian.

The first phrase “the pattern of sound words” indicates what many refuse to accept, that God’s word contains a pattern or blueprint that Christians are to follow. “Pattern theology” is ridiculed today, but is certainly advocated by Paul in this text. As Adam Clarke wrote in his commentary, “No man was left to invent a religion for his own use, and after his own mind. God alone knows that with which God can be pleased.”

The second phrase “that good thing which was committed to you” indicates the effectual nature of God’s word. It is “profitable” and able to “complete” the man of God (cf. 2 Timothy 3:16-17).

Timothy was to be a good steward. He was to “hold fast” to that which was “committed to” him. We have the same obligation.

The charge given by Paul to Timothy in our text is a simple one. “teach no other doctrine.” The charge was not given to Timothy, as Paul trusted his protégé. However, there was a danger that some other Christians (in Ephesus) might stray from true doctrine, and teach error. The Greek term literally means to “teach otherwise”, and obviously refers to doctrines that differ from those taught by the apostles.

Further, Timothy was to admonish against “fables and endless genealogies.” These have references to the fictions and traditions of men, that have no bearing or benefit to the Christian. They are simply a source of division. It has been stated that men could all “speak the same thing” (cf. 1 Corinthians 1:10), if only they would limit their speech to those things found in God’s word.

The purpose of spiritual instruction is edification. Such edification can be found exclusively in the word of God. Paul’s admonition is as needed (and as often violated) today as it was in his time.

Christians are loved by God. Before the world was created, God chose them for salvation (cf. Ephesians 1:4) – the elect of God. This election, as noted by Paul, is accomplished through sanctification. The Holy Spirit separates us from the world through the gospel of Jesus Christ. We are made holy through the blood of Jesus Christ, and as such obtain His glory.

This is a concise description of our redemption. We are saved by the grace of God, expressed through the sacrifice of the Savior. Saved by grace through faith (Ephesians 2:8-9). We are God’s workmanship, “created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:10).

This is why Paul, in giving thanks for the Thessalonians, admonishes them to “stand fast and hold the traditions you were taught” (vs. 15). Such is the only appropriate response to God’s grace, (cf. Titus 2:11-12).