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Showing posts from November 10, 2014

Rooms, or Mansions?

Rooms, or Mansions?John 14:2 Excerpt ‎The Greek word monai was rendered in the Vulgate by the Latin mansiones, which came down through the Tyndale version to the KJV as “mansions.” The use of the word “mansions” here is unfortunate because it has become infused into popular Christian culture so that one can hear some Christians speaking about the fact that they have “a mansion just over the hilltop.” Such a concept, unfortunately, supports the Western economic notion that following Jesus will lead to economic prosperity either in this life or in the life to come, especially if one must suffer in this life. But such a concept fails for several reasons. First, God does not promise economic prosperity. Second, the idea is a typical Semitic word picture describing a relationship of God with the people of God like the picture of heaven in Revelation 21–22. Third, and most importantly, monai does not mean a castle-like home anymore than mansiones in the Vulgate is to be interpreted in that…

The Way, the Truth, and the Life

The Way, the Truth, and the LifeJohn 14:6 Excerpt ‎[The word] hodós itself refers to both way and goal. Hence the function of “truth” and “life” is more likely one of elucidation: Jesus is the way as he is the truth and the life. While “life” has an eschatological flavor in John (11:25), these terms serve to effect the redirection to the present that one finds in v. 7, although they do not involve any conflict with what precedes. No direct models have been found for linking the three terms. At most, we read of the way(s) of truth or life in the OT, and the law is separately called way, truth, and life in rabbinic works, though this does not warrant any antithesis of Jesus and the law in this or other passages. The Gnostic idea of the heavenly journey of the soul can hardly have had much influence, for elsewhere in John hodós occurs only in 1:23, there is no reference to the heavenly origin of souls or to their return, the orientation is to the coming again of Jesus rather than the dea…

God as Father

God as FatherJohn 14:1-14 Excerpt ‎From early in Israel’s history God was regarded as a father (cf. personal names such as Eliab, Joab “God is [my] [Father]”;Abijah, Abiel“my father is God”). Yahweh was recognized as the [Father] of Israel (e.g., Isa. 63:16; Jer. 3:4; Mal. 1:6), both as suzerain in the covenant relationship (e.g., Deut. 7:14) and as [Creator] of the world (e.g., 32:6; Mal. 2:10). Just as the human father, God possesses ultimate authority (Mal. 1:6; Matt. 7:21–23). Similarly, he demonstrates his love and care for his children (Exod. 4:22–23; Deut. 1:31; Jer. 31:9, 20; Matt. 6:26–34; 18:14). The Gospels frequently distinguish between the relationship of God to hisson Jesus (“my [Father]”) and to the disciples (“your [Father]”; cf. John 20:17). Because of Jesus’ particular nature as God’s“only begotten son” (1:14, 18) and thus the authority (8:28–38; 14:10) and intimacy (e.g., 1:18; 10:38) they share, mankind has access to the Father only through the Son (14:6). Neverthe…

Summary of John 15:1-17

Summary of John 15:1-17John 15:1-17 Excerpt ‎ ‎To summarize, authentic discipleship in this bull’s-eye segment is evidenced and encapsulated in love for one another (15:12, 17) that has been epitomized by Jesus, who died for frail human beings (15:13). This model of self-sacrifice is recognized by those whom Jesus called his friends, for they do what he commands (15:14). But their obedience is not the result of some sort of slavery, since as his friends they have learned from Jesus about the will of God (15:15). This knowledge did not result from their own capabilities. It was given to them because they were chosen and appointed to bear fruit or spread the wonderful Gospel to others as their mission (15:16). They were given the resource of prayer because to accomplish God’s will one needs God’s resources (15:16). And finally, God’s will is exemplified in a living community of disciples who love one another (15:17). ‎But the world does not easily accept such a community or its theses …

The Structure of John 13:31-14:31

The Structure of John 13:31-14:31John 14:1-14 Excerpt ‎In contrast to a number of scholars, including Segovia, Beasley-Murray, and Carson, who view 13:31–14:31 as a unit, I regard chap. 14 as clearly divisible after 14:14. As I indicated above, I consider 13:31–38 to be a major summation or conclusion of the first part of the Farewell Cycle (13:1–38), but I also think that it serves as a preface to the discourses that follow. Since Jesus was going away and since Peter and his colleagues could not follow, at least for the present (13:36), the stage was set for a critical separation of Jesus from the disciples.
Borchert, Gerald L. John 12–21. Vol. 25B. Nashville: Broadman & Holman Publishers, 2002. Print. The New American Commentary.

The Father is Greater than I

The Father is Greater than IJohn 14:28 Excerpt ‎Thus the Arians, the Gnostics, and their modern successors have used the statement “the Father is greater than I” to make a separation in the Godhead and minimize Jesus in relation to the ultimate God. As I indicated in the discussion of the Prologue, Jesus was from the beginning directly associated with God (1:1) and certainly not merely “a god,” as the Jehovah Witnesses have argued. Moreover, he was active in the creation of all things (1:3).
Borchert, Gerald L. John 12–21. Vol. 25B. Nashville: Broadman & Holman Publishers, 2002. Print. The New American Commentary.

Mundy's Quote for the Day

Mundy's Quote for the Day
Don't ever think that you can break any of God's commandments and He will not know of it. You can run, sneak or hide from people, but ... God sees your every move. Ask David (Psalm 69:10). Reverend Lynwood F. Mundy

Connect the Testaments: A Daily Devotional

November 10: Take Up Your Cross
1 Kings 13:1–34; Mark 8:11–9:1; Proverbs 3:13–22

The way we respond to desperate circumstances often clarifies what gives us hope. Jesus’ followers faced the very real threat of death by choosing to follow Him—something He warns them about: “And summoning the crowd together with his disciples, he said to them, ‘If anyone wants to come after me, let him deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life on account of me and of the gospel will save it’ ” (Mark 8:34–35).

In Jesus’ time, “taking up the cross” would have been associated with a shameful death at the hands of the ruling Roman powers. To risk suffering this type of shameful death required more than lukewarm commitment.

Jesus doesn’t limit this calling to His disciples; anyone who “wants to come after” faces this uncertainty and must hold a faith that displays this loyalty. For some Christians today, following Jesus means o…