Category: Mining the Scriptures

Here John identifies the life and light of Jesus as something that shines in the darkness, but that “the darkness did not comprehend it.” Jesus’ time on earth was destined to end in a violent death for this very reason. He was the “light of the world”, but man hates the light, and refuses to come to it, “lest his deeds should be exposed” (John 3:20).

The word “comprehend” means to “seize or possess.” Some think it means that the world was unable to contain the light. Others that the world would not embrace the light. Both concepts are certainly true. Jesus was rejected by both the Jews and the Gentiles while on earth. He is likewise rejected by the worldly today. However, regardless of the efforts of the enemy, the light is not extinguished.

Peter said, “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:37).

Any who reject Jesus do so at their own peril. It is inevitable that all will eventually acknowledge Him. “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God. So then each of us shall give account of himself to God” (Rom. 14:11-12).

When the angel promised Zacharias and Elizabeth they would have a child, God’s messenger promised that the boy would grow to be a great man.

The angel said that John would be a austere man, and an inspired preacher. His efforts, it was said, would “turn many of the children of Israel to the Lord their God” (16).

John’s ministry would be one of preparation, the prophesied forerunner of the Christ. It would be his purpose to “make ready a people prepared for the Lord” (vs. 17).

The prophet Malachi spoke of him, “Behold, I send My messenger, and he will prepare the way before Me” (3:1) His ministry would portend the advent of the Messiah, “Behold, He is coming,’ says the Lord of hosts’” (3:1).

Jesus himself referred to John and his ministry in Matthew 11. Of John he said, “But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet” … “And if you are willing to receive it, he is Elijah who is to come” (vss. 9,14).

God is faithful, and all these glad tidings to the childless couple came true in every detail, to His glory.

Early in His ministry, Jesus came across four men, who He made the first of His apostles. They were two sets of brothers, Simon and Andrew, and James and John.

Several well known details are enumerated here. One, that James and John were sons of Zebedee. Two, that all four of the men were fishermen by trade. Jesus later gave Simon the name Peter (cf. Mark 3:16).

While Matthew, Luke and especially John have things to say about the call of these men, we want to especially note the phrase used by Jesus as recorded in Mark, “Follow Me, and I will make you become fishers of men” (vs. 17). These words clearly establish the importance of the work they were to begin. While they were engaged in secular work, their occupation was an honorable and important one. Fishing was important in Galilee — a source of commerce and sustenance for the people. But, the idea of fishing for men — cleverly indicating the work of witnessing and preaching the Christ of God — is compelling. There is no greater use of our time and effort than that of fishing for men. When we catch them, (convert them), we have given them the most valuable gift imaginable — Salvation!

The circumstances of Jesus’ birth are established forthrightly by Matthew and Luke. While modernists struggle with the concept of a child being born of a virgin, the believer accepts God’s intent, purpose and ability to bring this event about.

Matthew reveals the following in this short section of his gospel:

1. After Joseph and Mary were betrothed (a type of engagement), Mary became pregnant.
2. At this time Mary was a virgin, the conception was the work of the Holy Spirit.
3. Joseph was informed of God’s plan, and scuttled his plans to put away Mary (as he obviously had thought from her pregnancy that she had been with another man).
4. God’s plan was that the virgin would bear a son named Jesus, who would be the Savior of mankind (vs. 21).
5. The birth of Jesus was a fulfillment of prophecy (Isaiah 7:14). That prophecy refers to the child as “Immanuel” which means “God with us.” Thus, Jesus was declared from birth to be God on earth (cf. John 1:14).
6. In answer to the vision from God, Joseph did not have sexual relations with his wife until after she gave birth to Jesus.

This account marks the beginning of the events leading to the ultimate redemption of mankind (cf. John 17:3).

First, a pet peeve. The book is not titled Revelations (plural), it is Revelation, as in “The Revelation of Jesus Christ” (vs. 1). The term “revelation” is taken from the Greek “apokalypsis”, and literally means an unveiling.

What is contained in this book is the Revelation of Jesus Christ, sent to the apostle John by way of a vision. John asserts that what he writes in the book is a faithful testimony of “all things that he saw” (vs. 2).

As John pronounces a benediction upon “he who reads and those who hear”, and “keep those things that are written” in this Revelation, he indicates that the vision in the book concerns events that would soon occur. Note the two phrases: “things which must shortly take place” (vs. 1), and “the time is near” (vs. 3).

The book of Revelation contains many symbols. The style of writing has been referred to as “apocalyptic language,” and requires careful interpretation. It is important to note that the method of interpretation used to successfully divine the meaning of Revelation takes into consideration that the book was written to Christians in that day concerning events which would “shortly take place.”

In these verses Jude continues his description of the false teachers, who in their treachery destroy themselves and those they are able to influence. He calls them clouds without water, trees without fruit, raging waves of the sea, and wandering stars. In all of this they are seen to be vain and destructive in the error they propagate, and doomed for eternity.

Two questions arise from the text. First, what are the “love feasts” referred to in verse 12? The word “spot” may be a mistranslation, as the term may instead have reference to hidden rocks rather than a blemish. Regardless, they are destructive. The phrase “love feasts” most probably refer to social meals that brethren eat together, giving them an opportunity to express their devotion to one another. These men use such occasions to promote their evil agenda.

The second question concerns the origin of Enoch’s prophesy in verses 14-15 concerning the judgment of these false teachers. The prophesy quoted is not found elsewhere in scripture. However, as Jude spoke by the inspiration of the Holy Spirit, we can be assured of its legitimacy (cf. 2 Timothy 3:16-17) . He here describes the final judgment when these men will give account of themselves to God.

As John closes his epistle, he notes that there is much more he could write to Gaius, but it was his preference to share those things “face to face.” This no doubt was in part a result of his relationship with his beloved friend, but there are also advantages to a “face to face” conversation.

We can learn much from this expressed desire. In our time we communicate not only through written letters, but also through truncated social media posts, email, telephone and video calls. None of these methods of communication are as effective as “face to face.”

Human beings communicate through body language and inflection almost as readily as through the words themselves. Whenever possible, be it exhortation or admonition, such sentiments are best expressed “face to face.”

As John closed his letter he expressed the hope that he would have that “face to face” meeting with his friend. He prayed God’s peace upon Gaius, a welcome respite considering the conflict he was experiencing with the contentious Diotrophes. What a wonderful comfort to know the concern that faithful brethren have for one another. Such expressions of love are always beneficial and appreciated.

Our text is one that is highly controversial in our time, as it clearly shows that some who claim to be Christians are not worthy of fellowship and are to be rejected by the righteous. Such intolerance is not acceptable to many, but is required of us by God.

What differentiates between those who have God (are in fellowship with Him) and those who do not have God? Whether or not they abide in the doctrine of Christ. The term here could be literally rendered the “Messiah’s teaching.” (Very similar to the “apostle’s doctrine” in Acts 2:42). It includes the various doctrines concerning the person and work of Christ, but is not limited to those. Rather, it includes all that Christ taught. Both the teaching which He personally delivered to His disciples, and that promised by Him and delivered by the Holy Spirit (cf. John 16:13).

The Christian is not to associate with those who do not abide (stay, or remain) in the Messiah’s teaching. Unlike association with the world (cf. 1 Corinthians 5:9-13), to associate with false teachers among us is tantamount to fellowship. John says when we eat with them we share (jointly participate) in their evil deeds. No matter our desire for peace, this we must never do!

To know God is the ultimate attainment of man. The “know”-ing of our text carries with it much more than a casual acquaintance with Him. As Barnes’ states, “‘To know God as he is’ is to know and regard him as a lawgiver, a sovereign, a parent, a friend. It is to yield the whole soul to him, and strive to obey his law.”

We can know God. Such an intimate acquaintance is obtained through our obedience to His will. Conversely, as stated here by John, those who claim to know God, and do not obey Him are liars. This truth is obvious. Can a man truly claim to know God as the sovereign Creator and disregard His instructions to him? The idea is absurd.

It is only in our obedience to the will of the Lord that our love for Him is complete. There are many who claim to love Jesus, but prove themselves to be lacking in their devotion by disregarding His will.

What ought we to do? What is our obligation in light of our relationship to God and His Son? What is our response to His mercy and grace? It is, or at least it ought to be, obedience (vs. 6). We should “walk just as He walked.”

The apostle Peter here establishes the legitimacy of his desire to share with them the gospel message, by pointing out the veracity of the message itself. This was not mere hearsay he was repeating, not myth, but eyewitness testimony! Peter had himself witnessed the things of which he wrote.

How did Peter know that his Master was “our Lord Jesus Christ”? Among other events, he was present on the mountain when Jesus was transfigured before their very eyes (cf. Matthew 17:1-9). Peter heard with his own voice the words of the Father in heaven, “This is my beloved Son, in whom I am well pleased. Hear Him!” (vs. 5).

Peter was a witness of other events affirming the Lordship of Jesus. He was an eyewitness of Jesus’ resurrection from the dead (cf. 1 Corinthians 15:5). In fact, he proclaimed to the Jews on Pentecost this very proof, “This Jesus God has raised up, of which we are all witnesses” (Acts 2:32).

It doesn’t matter that much of Peter’s epistle is taken up in an exposé of false teachers and scoffers rather than a retelling of the simple gospel of our Lord. He was defending the faith, and equipping his readers to make their “call and election sure” (1:10).

In the previous chapter, Peter had indicated that we are to purify our hearts through obeying the truth, revealed in God’s will for man. In our text, he continues the thought, calling for the Christian to remove evil from his character, (malice, deceit, hypocrisy, envy and evil speaking), and to replace it with God’s word. The Christian’s desire to know God’s word is to match the desire of a baby for his mother’s milk.

The word of God is here described by Peter as “pure” (NKJV). The KJV renders it “sincere.” God’s word is not harmful as long as it remains unsullied by the impurities men supply. Even in passages such as these the importance of doctrinal purity is evident. Be wary of those who seek to minimize the importance of such purity.

The pure word of God, when ingested, results in growth. By ingested we mean studied and applied. By growth we mean Christian maturity. Babes in Christ become full grown when they, “by reason of use [of God’s word], have their senses exercised to discern both good and evil” (Hebrews 5:14). This desire for God’s word is a byproduct of His extended Grace. In fact, the totality of our life and faith is motivated by His gift to us (cf. Titus 2:11-12).

A contrast is here made by James between the poor Christian and the rich Christian.

Paul instructs the poor man to glory in his exaltation. In this there is the recognition that God is pleased when we have reason to rejoice and enjoy our lives. The life of the destitute is hard, with little relief. It is good and proper for him to enjoy any morsel of happiness or honor that he will receive. (A good lesson for us is to seek out the poor — in circumstance or spirit — and honor them. It will be a great encouragement to them).

In contrast, the rich man is to glory in his humiliation. In this there is the recognition that honor on earth is of no value with regard to the eternal standing of any man. The life of the rich man is full of accolades and ease. While the praise may be well earned, for a man to trust in such flattery, or believe there to be lasting value in riches, is dangerous and foolish. (A good lesson for us is to remember that any praise we receive for our earthly standing or secular accomplishments has little value. We must not place our trust in uncertain riches).

Let us all pursue an eternal reward, rather than riches that fade!

The book of Hebrews contains a series of contrasts designed to establish the supremacy of Jesus Christ, and His covenant with mankind. The first of these contrasts consists of a comparison between Christ and angels.

1. Verse 4 indicates that Jesus is superior to the angels because His Father granted an inheritance to Him as a Son.
2. Jesus is superior to the angels because He is, in fact, God’s only begotten Son (5)
3. Jesus is seen to be superior in that God declares we are to worship Him, where angels are not to be worshipped. Rather they serve as ministering servants (6-7). Jesus is, in fact, God, reigning on His throne in righteousness (8-9).
4. Jesus is superior because He is the Creator of the universe. While the universe is temporal, and will one day cease to exist, its Creator is eternal and incorruptible. (10-12).

The angels are ministering spirits, appointed by God to serve us. In contrast God has exalted the Christ, and appointing for Him a place at His right hand, reigning in Heaven. He is not a servant, He is our Lord! (13-14).

In these final verses, Paul continued the theme of charity that was the central part of the entire letter. He called upon Philemon to receive Onesimus back as an expression of charity. He then indicated a willingness to shoulder some of that burden himself — again as a demonstration of his love both for the slave Onesimus, and for Philemon as well.

If any loss had come to Philemon because of his slave’s actions, Paul pledged to repay it. However, he reminded Philemon of the debt he owed to Paul, “you owe me even your own self besides” (vs. 19). This should not be construed as an attempt by Paul to manipulate Philemon into absorbing any loss himself. No, Paul’s offer to repay was legitimate and sincere. Rather, Paul encouraged Philemon to note that he too owed a debt, and would desire a gracious response by Paul, as the one to whom he owed his spiritual life. As such, by Paul’s reasoning, he should respond in kind towards Onesimus. This principle was established in the “golden rule” (cf. Luke 6:31), as well as Jesus’ model prayer (Matthew 6:12).

Regardless, Paul expressed his confidence that Philemon would surpass his expectations. Content with that, he offered his salutations, and closed this beautiful letter to his beloved friend.

The apostle Paul wrote this epistle to Titus, “a true son in our common faith” (vs. 4). The salutation indicates that, as with Timothy (cf. 1 Timothy 1:2), Paul’s teaching had led to Titus’ conversion.

It was common for Paul, in his epistles, to defend his apostleship as being from God. Paul was not a usurper. In these few verses he states an eloquent argument for his apostleship, as a part of God’s overreaching scheme of redemption for man.

Paul’s apostleship was according to faith. It emanated from God. He states that God had committed him to the proclamation of that faith. God chose through the “foolishness of the message preached to save those who believe” (1 Corinthians 1:21).

So, the emphasis here is not really on Paul as a bondservant and an apostle, but on the message he was to proclaim. Paul describes that gospel as that which “accords with godliness” (vs. 1). It leads to a holy life. As such, it is “in hope of eternal life.” That is, in leading the elect to righteousness, it provides standing with God in judgment. This eternal hope is something we are assured of, as it is promised by God, and God can not lie (cf. vs. 2, Hebrews 6:18). This promise, as Paul indicated, predates the creation of man (cf. vs. 2).