The Greek Word for "Send"

The Greek Word for "Send"

John 3:17

Excerpt
‎[In the Gospel of John,] ἀποστέλλω denotes commissioning and authorization from God. The sending discloses the unique manner in which the Son is bound to the Father; a believing acknowledgment of the phrase “that you have sent me” therefore constitutes the goal and content of confession (Jn. 11:42Jn. 17:3Jn. 17:8Jn. 17:21Jn. 17:23Jn. 17:25). Along with ἀποστέλλω there also appears the formula ὁ πέμψας με πατήρ.

Balz, Horst Robert, and Gerhard Schneider. Exegetical dictionary of the New Testament 1990– : 142. Print.

The World in the Gospel of John

The World in the Gospel of John

John 3:16-17

Excerpt
‎In the Gospel of John, the world is the object of God’s salvation in Christ (Jn. 3:16Jn. 12:47). Moreover, it is his creation through Christ (Jn. 1:3Jn. 1:10). Yet the world apart from Christ stands under judgment (Jn. 16:8-11), hating Jesus’ followers, who have been separated from the world and are not of the world (Jn. 17:16). The dualism between God, Christ, and the disciples, on the one hand, and the world, on the other, is described in terms of a sharp antinomy. Disciples are urged to have nothing to do with the world, especially not to love it (1 John 2:15-17). At the same time, Jesus has explicitly not prayed for disciples to be taken out of the world (John 17:15). Even in the Fourth Gospel, the world continues to be God’s, in creation and salvation. It is the same world that Matthew has in view as he portrays the risen Jesus sending his disciples to make disciples of all nations (Jn. 28:19) or Luke as Jesus informs the disciples that they shall be witnesses from Jerusalem to the end of the earth (Acts 1:8… 
Achtemeier, Paul J., Harper & Row and Society of Biblical Literature. Harper’s Bible dictionary 1985 : 1142. Print.

Language of the Gospel of John

Language of the Gospel of John

John 1:1

Excerpt
‎... at many points the Greek shows a close connection with Aramaic sources. The writer often uses Aramaic words—for example, Cephas (Jn. 1:42), Gabbatha (Jn. 19:13), or Rabboni (Jn. 20:16), and then explains them for the benefit of Greek readers. Even the meaning of the word Messiah is given a careful explanation in Jn. 1:41. There are also places where the Greek of the gospel follows the rules of Aramaic idiom.

Drane, John William. Introducing the New Testament. Completely rev. and updated. Oxford: Lion Publishing plc, 2000. Print.

'Darkness' in the Gospel of John

'Darkness' in the Gospel of John

John 3:19-20

Excerpt
‎... [darkness] quality regarded as less valuable than light (Eccles. 2:13). Imagery based on darkness is especially prominent in the poetic books where it represents destruction, death, and the underworld (Isa. 5:30; Isa. 47:5; Ps. 143:3; Job 17:13; cf. Mark 15:33) in a manner similar to that known in other ancient Near Eastern cultures. Conceived as a curse or punishment (Deut. 28:29; Ps. 35:6), darkness characterizes the coming Day of the Lord (Joel 2:2; Amos 5:18). God’s appearance is often accompanied by darkness (1 Kings 8:12), which, according to Gen. 1:2, prevailed prior to creation, although Isa. 45:7 and Ps. 104:20 assert that it was created by God. The Dead Sea Scrolls contrast light and darkness as representing the forces of good and evil, both metaphysically and psychologically; a similar view has been noted in the Gospel of John.

Achtemeier, Paul J., Harper & Row and Society of Biblical Literature. Harper’s Bible dictionary 1985 : 207. Print.

Origins and Audience of the Gospel of John

Origins and Audience of the Gospel of John

John 1:1

Excerpt
‎It is also now recognized that the background of much of John’s Gospel is Jewish, and not exclusively Greek. Early traditions place the origin of this gospel in Ephesus, which made it inevitable that scholars should look for an exclusively Hellenistic background, especially in view of the prologue (John 1:1–18) which explains the incarnation in terms of the word or logos. Apart from the fact that Hellenism is now known to have been all-pervasive throughout the Roman empire, even in Palestine, it is interesting to note that if the prologue is removed from John there is little in the rest of it that demands a Greek background. Not only is there an emphasis throughout the gospel on the fulfilment of the Old Testament, but the evangelist states his purpose in a very Jewish form: ‘these things are written that you may believe that Jesus is the Christ [Messiah], the Son of God(John 20:31).

Drane, John William. Introducing the New Testament. Completely rev. and updated. Oxford: Lion Publishing plc, 2000. Print.

Jerusalem: Dome of the Rock

Jerusalem: Dome of the Rock

‎Jerusalem. The Dome of the Rock shines from the center of the Temple Mount, in the Old city. The eastern section of the perfectly preserved wall is viewed from above the Mount of Olives.

Light In the Gospel of John

Light In the Gospel of John

John 3:19-21

Excerpt
God’s *holiness is expressed in terms of light, e.g. in 1 Tim. 6:16, where he is said to dwell ‘in unapproachable light’; cf. 1 Jn. 1:5, where it is said that God is light’, and other passages in that Epistle where the implications of this for the believer are worked out. The same thought is seen in the typically Heb. expression ‘children of light’ which is twice used by Paul (Eph. 5:8; cf. 1 Thes. 5:5; Jn. 12:36).

‎In John’s Gospel the term light refers not so much to God’s holiness as to the revelation of his love in Christ and the penetration of that love into lives darkened by sin. So Christ refers to himself as ‘the light of the world’ (Jn. 8:12; 9:5; cf. 12:46), and in the Sermon on the Mount applies this term to his disciples (Mt. 5:14-16). Similarly Paul can refer to ‘the light of the gospel of the glory of Christ and to God himself who ‘has shone in our hearts’ (2 Cor. 4:4-6).

Ellis, E. E. “Light.” Ed. D. R. W. Wood et al. New Bible dictionary 1996 : 691. Print.

Mundy's Quote for the Day


Mundy's Quote for the Day

How long will YHWH bless you and your offspring as with His covenant that He promised Abraham ? Read Genesis 17:7
Remember, we all are offspring of Abraham.

Reverend Lynwood F. Mundy

Logos Verse for the Day



Verse of the Day
Logos Verse for the Day

Bible Gateway Verse for the Day

Romans 13:1


King James Version

Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

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Public Domain



New King James Version

Submit to Government ] Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.

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Read all of Romans 13

Copyright © 1982 by Thomas Nelson, Inc.



English Standard Version

Submission to the Authorities ] Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.

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The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.




New American Standard Bible

Be Subject to Government ] Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God.

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Read all of Romans 13

Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation



Holman Christian Standard Bible

A Christian’s Duties to the State ] Everyone must submit to the governing authorities, for there is no authority except from God, and those that exist are instituted by God.

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Read all of Romans 13

Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers, Nashville Tennessee. All rights reserved.

Connect the Testaments: A Daily Devotional





November 3: Love and Commitment: Not Always Synonymous
1 Kings 3:1–4:34; Mark 3:1–3:35; Proverbs 1:13–19

Loving God and living fully for Him are not necessarily synonymous. If I love someone, does that mean I always show untainted respect and unfailing loyalty? Love should command complete devotion and commitment—but our lives are rarely as pure as they should be.

Like his father, David, Solomon acted out of passion and love, but his commitment and respect for Yahweh faltered at the same time: “Solomon intermarried with … the daughter of Pharaoh and brought her to the city of David … Solomon loved Yahweh, by walking in the statutes of David his father; only he was sacrificing and offering incense on the high places” (1 Kgs 3:1, 3).

Solomon didn’t marry Pharaoh’s daughter because he needed Egypt’s protection. Egypt, Israel’s ancient enemy, had enslaved God’s people once before, but it was not an imminent threat. Worse, Solomon committed himself to Pharaoh, an ally who viewed himself as a deity. This alliance introduced the worship of foreign gods into the chambers of the king who was supposed to steward God’s kingdom.

Solomon’s behavior is particularly ironic in light of his own words: “My child, do not walk in their way. Keep your foot from their paths, for their feet run to evil, and they hurry to shed blood” (Prov 1:15–16). Solomon may have avoided the wars and violence of his father’s generation, but he walked into a spiritually enslaving sin. Solomon’s problems epitomize Jesus’ words: “And if a kingdom is divided against itself, that kingdom is not able to stand” (Mark 3:24). By bringing Pharaoh’s daughter into his household, Solomon divided Yahweh’s kingdom against itself.

Was it lust that drove Solomon to make this decision, or a lack of faith, or a desire for peace? We cannot know for certain, but no matter the reason, this episode shows us something about ourselves. When we ally ourselves with God’s opponents or when we lust after what God has condemned, we do more harm than we realize. We divide what God is building in us and through us against itself by tainting His pure plan.

What are you wrongly allying with or lusting after? What are the long-term effects of doing so, and how can this perspective help you change course?

JOHN D. BARRY


Barry, John D., and Rebecca Kruyswijk. Connect the Testaments: A Daily Devotional. Bellingham, WA: Lexham Press, 2012. Print.