Statement of Confession: I believe in the Trinity--Father, Son and Holy Spirit; The Three are One in the Father. I believe that Jesus is the Savior to those that accept Him in genuine repentance of their sins through faith as their Lord and Savior. I believe that baptism--immersion, burial--is an outward show to the world of their acceptance of salvation by Jesus for His dying, resurrection and His sitting at the right hand of the Father in heaven. This ministry is FREE.
Care for Those in Need
1 John 3:17
While laying down one’s life for another is the supreme example of Christlike love, John moves to a more practical, everyday scenario to emphasize the type of love he describes previously. The adversative conjunction “but” (de), absent in the NIV, introduces a negative example that contrasts the positive one of v. 16. Clearly, the more difficult call is to lay one’s life down for another. It is a lesser demand to help a brother in need. The apostle knows, however, that not many are required to perform the heroic deed of giving one’s life for another, but the opportunity to help a needy brother is constant. The challenge for John’s hearers is to apply their Christian love to a context that is true to everyday life, one in which they repeatedly find themselves.
Akin, Daniel L.1, 2, 3 John. Vol. 38. Nashville: Broadman & Holman Publishers, 2001. Print. The New American Commentary.
Although John also recognizes the problems inherent in signs and in the demand Excerpt
Although John also recognizes the problems inherent in signs and in the demand for signs (2:18, 23; 4:48; 6:2, 14, 30), he nonetheless calls miracles σημεῖα because through them Jesus manifests his glory and reveals his mission as the Son of God (2:11;20:30f.). Whereas the Baptist performs no signs (10:41), many great signs characterize Jesus’ activity (3:2; 7:31; 9:16; 11:47; 12:37); the appearances of the resurrectedJesus are to be understood similarly (20:30). The Johannine miracles point beyond themselves to the eschatological Savior (6:14; 7:31; 12:18) and provoke faith in him (2:11, 323; 4:5; 9:35; 11:47f.; 20:30f.). But this faith can remain superficial and egocentric (4:48; 6:14, 30) or can be rejected (12:37, 39); and signs cannot always defeat the conviction that Jesus is a deceiver (11:47f., following Deut 13:1–4); thus what the sign signifies is overlooked, namely, that …
2 Samuel1:10 Armlets “And I took the crown that was on his head and the band (bracelet, KJV) on his arm and have brought them here to my lord.”
The Hebrew word etsadah, translated bracelet in the KJV, is more properly an anklet than a bracelet, but since it is here spoken of in our text-verse in connection with the arm it doubtless means an armlet; that is, an arm band. The word occurs also in Numbers 31:50, where it is associated with tsamid (bracelet), and is rendered chains in the KJV and armlets in the NIV. Saul’s armlet is believed to have been a part of the insignia of his royalty. Egyptian monarchs are often illustrated on monuments wearing armlets and bracelets. The Persian kings often wore them, and they were common among the royalty in several Middle East countries not many years ago. Many of the bracelets and anklets were elaborately wrought and richly ornamented with jewels. From Song of Songs 8:6, it appears that the signet was sometimes placed in the armlet: “like a se…
Spirit and Flesh in Paul's Letters
In Romans 6, Paul asks a rhetorical question about continuing to sin in order that grace might be multiplied. He answers this question with another: “How can we who died to sin still live in it?” (Rom 6:2). This raises the question of why believers still struggle with sin. Are believers somehow defective? Jesus’ death and resurrection not only conquered death once and for all, it enabled believers to have new life as well (Rom 6:4; Col 3:1–3). Paul describes a twofold division between the flesh and the spirit. The flesh refers to God’s originally perfect creation, which is now mortal and in decay as result of sin entering the world through Adam (Rom 5:12). The spirit is the essence of who we are, the part of us that lives on after our physical bodies die. In 2 Corinthians 4:16, Paul contrasts the two, stating that our outer person is being destroyed as our inner one is being renewed. Our physical bodies will continue to decay until Chri…
I, Paul, A Prisoner of Christ Jesus
Prisoner here is meant literally of physical imprisonment, not figuratively of the writer’s complete submission to Christ’s will (see also4:1 and verse 6:20).
It may also be possible to translate the prisoner of Christ Jesus as “a prisoner because of what I have done for the sake of ChristJesus,” or “I am in prison because I serve Jesus Christ.” There is, however, a problem in some languages in having a kind of triple apposition, namely, I, Paul, the prisoner of Christ Jesus. This must be broken up in some languages to read “I, Paul, who am a prisoner for Christ Jesus’ sake.” In order that people may understand that prisoner is not to be taken in a figurative sense, one may translate I, Paul, the prisoner of Christ Jesus as“I, Paul, am in prison because of Christ Jesus”.
For the sake of you Gentiles: this is a further reason; Paul is a servant of Christ Jesus working for the good of the Gentiles. So the two phrases might be rendered: “I a…
To Make HolyJohn 17:19
The vb. ἁγιάζω ['to make holy'] is used 17 times pass. and 11 times act. The following are made holy or are holy (pass.): the name of God (Matt 6:9par. Luke 11:2); those who believe (John 17:19b; Acts 20:32; 26:18; 1 Cor 1:2; 6:11; 7:14 [twice]; 2 Tim 2:21), who are all consecrated through the one Son (Heb 2:11b; cf. 10:10, 14); everything which God has created (1 Tim 4:5); and, finally, Christ himself, who is consecrated through the blood of the covenant (Heb 10:29 [referring to Exod 24:8]). In pass. constructions God is very frequently to be understood as the subject of the consecration (divine passive).
Balz, Horst Robert, and Gerhard Schneider. Exegetical dictionary of the New Testament 1990– : 17. Print.
John The Baptist's Disciples
Two of John the Baptist’s disciples were present with him; one of these was Andrew (verse 40), but the other is not definitely known. All four Gospels agree that John the Baptist had a group of close followers, called disciples. He taught them specific prayers (Luke 11.1; compare5.33), and they had their own rules for fasting (Mark 2.18).
Terms for disciples are normally of two types: the first based on the meaning of “learning” or “being taught”; the second based on the concept of “following,”“being associated with.” or “being an adherent of.” It is important in such a context to be able to use exactly the same term for the disciples of John as for those of Jesus, even though the Greek term often rendered “disciples” must be translated in some portions of Acts as “believers.” Though an expression based upon the concept of “learning” or “being taught” is often useful, it may suggest a kind of classroom relationship between teacher and pupil. …
June 27 The Truth about Truth Nehemiah 12:1–13:31; 2 John 1–6; Psalm 115:1–115:18
John the Evangelist’s letter to the “elect lady” presents a picture of joy and hope, as he “rejoiced greatly to find some of [her] children walking in truth, just as we were commanded by the father” (2 John 4). One word keeps reappearing in John’s letter, focusing his message: truth. John says that he loves the elect lady and her children “in truth” (2 John 1). He says that all who know the truth also love them. His reason is simple: “the truth … resides in us and will be with us forever” (2 John 2). When John speaks of truth, he’s referring to Jesus (John 14:6).
After his initial greeting, John goes on to express his wishes: May “Grace, mercy, [and] peace … be with us from God the Father and from Jesus Christ the Son of the Father in truth and love” (2 John 3). In acknowledging the source of truth, John acknowledges his connection to it. All believers live in truth because they are linked to God, who is t…